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UNITED STATES OF AMERICA. 



OLD LANDMARKS: 

OR 

FAITH AND PRACTICE 



OF THE 



Moravian Church, 

AT THE TIME OF ITS 

REVIVAL AND RESTORATION IN 1727, 



AND TWENTY YEARS AFTER. 



BY 



F. F. HAGEN. 



M AY 19 1886 



WASHIN 



BETHLEHEM, PA. 
1886. 



^Stan6 fast an6 hol6 the trabitione which you 
haue been taught/' — II Thessalonians ii, 5. 



COPYRIGHT BY 
F. F HAGEN, 1886. 



INTRODUCTORY NOTE. 



THE sole and simple object of this volume is to give an account of 
the doctrine and practice of the Church of the Brethren, during the 
first twenty years after its renewal in the year 1727. 

The writings and sayings of the founders of this Church, and of their 
contemporaries in other churches, are the chief sources from which the con- 
tents of this book have been derived. In order to verify them, numerous 
references are given ; sometimes even in the original German — from which 
language a large portion of this book has been translated. 

These references will greatly assist the reader in distinguishing between 
the principles and practice of the primitive fathers and those of modern 
times ; or, in other words, between the old Moravian landmarks and those 
which still remain. 

The reader will also find it easy to recognize the personal opinions of the 
undersigned in the various comments and suggestions, which he has felt it 
his duty to scatter over the pages of this book. He neither challenges nor 
deprecates criticism, and is perfectly satisfied, if men will but " prove all 
things, and hold fast to that which is good." 

The first part contains the views of the early Moravian Brethren at 
Herrnhut, on the great doctrine of justification and sanctification by faith. 
Lutheran pietists, such as Spener, Franke, Anton, and others, preached this 
doctrine with great purity and power, immediately previous to the revival 
and restoration of the Old Moravian Church, at Herrnhut, Upper Lusatia, 
Saxony. From these no]Ae followers of Martin Luther, this new Church, 
during a great religious awakening, which commenced July 2, 1727, re- 
ceived the mighty impulses which led to the remarkable fervor, which 
distinguished the Moravian people of that period. 



iv 



INTRODUCTORY NOTE. 



The Moravian idea of sanctification, as held in those days, is worthy of 
particular attention. God gave them special light on this doctrine, in the 
year 1734. Of this light, Count Zinzendorf, a highly-gifted disciple of 
Jesus Christ, has given us a full and clear revelation, in two series of dis- 
courses ; one of which was delivered at Berlin in 1738 ; and the other at 
Marienborn, near Frankfort-on-the-Main, in 1747. The Berlin Discourses 
were so well received that their noble author felt induced to elaborate 
them more fully. He did so, in the aforesaid Marienborn Homilies. The 
contents of both series are briefly summarized in the chapter treating of 
the "Inner Life." 

In this connection, I beg to draw attention to the fact that the Moravian 
Brethren never advanced any doctrines that Martin Luther had not also 
taught. In principle, Zinzendorf was and always remained a strict 
Lutheran; and so, likewise, Peter Bohler, the spiritual father of the 
Wesleys and of George Whitefield. John Wesley, after his conversion 
continued a faithful Episcopalian, as long as he lived. From all which it 
clearly appears, that the Lutheran, Moravian, Methodist and Episcopalian 
creeds are fundamentally the same. 

The second part sets forth the practice of the early Moravians. The 
apostolic form of doctrine which they taught, became eminently practical 
in their hands, because their souls were filled with the light, life and power 
of the truth as it is in Christ Jesus. We here learn from authentic and 
original sources, how the Brethren dealt with individual souls ; of what 
material the Church was then composed, and how its affairs were admin- 
istered ; how its activity acted upon other churches, and how the latter re- 
acted upon it ; and, finally, how the noble Mission-work of the Brethren 
in distant heathen lands originated. 

The third part contains sundry papers, which strikingly illustrate the 
spirit and the practice of that early period. Here we have a number of 
testimonies, from the lips and pens of leading men in the Kenewed 
Brethren's Church, as to their experience of justifying and sanctifying 
grace. The " Biidingische Sammlungen " 1 abound in narratives of this kind, 



1 Anglice : Biidingen Collections. 



INTRODUCTORY NOTE. 



V 



both by learned men, and by heathen converts. They all, in effect, speak 
the self-same thing. 

This part also contains several tributes of love and esteem, by great and 
good men of other churches, who were not only contemporaries, but also 
intimate friends and acquaintances of the Brethren. 

The reader will also be well rewarded by the perusal of the Diaries of 
the first Moravian Missionaries in the West Indies, Greenland, North 
America, Surinam, South America, and in South Africa. 

The principal sources upon which I have drawn, are, as already stated, 
the Budingen Collections in three volumes, edited in 1742; Zinzendorf's 
Discourses in 1738 and in 1747 ; the Minutes of the first ten Moravian 
Synods, from 1736 to 1745, (of which I own a copy which once belonged 
to Peter Bohler); John Wesley's excellent Journal, in two volumes; and a 
number of other publications, which will be mentioned in their proper 
places. 

To the gentlemen, anonymous and otherwise, who have guaranteed the 
cost of publishing this book ; and to all who have aided and sustained me 
in this work, or may yet do so, I, herewith tender special thanks. 

F. F. HAGEN. 

Bethlehem, Penna., 1886. 



CONTENTS. 



PAET I, 

Primitive Moravian Doctrine, pp. 1-52. 

CHAPTER. PAGE. 

Introductory Note . . . . iii 

I. Central Doctrines of the Church . . . .3 

II. Historical ....... 8 

III. Justification by Faith . . . . . .10 

IV. Sanctification . . . . . .15 

V. The Inner Life . . . . . .23 

VI. Feet-Washing . . . ... .33 

VII. Election. Free Salvation. Proselytism . . .35 

VIII. The Salvation of Israel ..... 39 

IX. The Salvation of the World . . . . .42 

X. Moravian Creed Summarized .... 45 

XI. Exposition of the Ten Commandments . . .47 

PAET II. 

Primitive Moravian Practice, pp. 53-116. 

Introductory Note ..... 55 

XII. Primitive Moravian Preaching . . . .56 

XIII. Special Care of Souls . . . . .62 

XIV. The Church. 1. A Historical Outline . . .72 
XV. The Church — Continued. 2. The Composition of a True 

Church . . . . . . - 78 

XVI. Questions for Confirmation in the Early Days of Herrnhut 84 
XVII. The Discipline of the Church at Herrnhut in 1733 . . 88 

XVIII. The Chief Eldership . . . . .96 

XIX. The Lot 98 

XX. The Kelation of the Brethren's Church to the Established 

Churches . . . . . . .103 

XXI. Mission-Work 113 

(Vii) 



Vlll CONTENTS. 

PAET III. 

Original Papers, Illustrative of the Faith and Practice 

or the Brethren, pp. 117-223. 
chapter. page. 

Explanatory . . . . . . .119 

XXII. The Inner Life and Experiences of Count Zinzendorf as 

Belated by Himself . . . . .120 

XXIII. Life and Labors of Christian David . . .129 

XXIV. Eeligious Experiences of other Leading Brethren in 

Herrnhut . . . . . . .135 

XXV. A Conversation between Count Zinzendorf and John Wesley 
on Sanctification, held at Gray's-Inn-Walk, London, Sep- 
tember 3, 1741 . . . . . .150 

XXVI. Sundry Questions Addressed to Herrnhut, August 11 and 12, 

1739; and answered by Herrnhut and Marienborn . 154 

XXVII. Letter of John Wesley to the Moravian Church, more espe- 

cially that Part of it now or lately residing in England ; 
also, a few extracts from his Journal and the Biidingen 
Collections . . . . . . .166 

XXVIII. Dr. John Francis Buddeus, Principal Theologian in the 

University of Jena, on the Church of the Moravian 
Brethren . . . . . . .171 

XXIX. Diary of the Negro Church in St. Thomas, West Indies, from 
September 23 to December 16, 1740, by Gottlieb Israel 
and Frederick Martin . . . , .175 

XXX. Extracts from the Diary of the Moravian Brethren in 
Greenland, from July 29, 1740, to July 14, 1741, by 
Johannes Beck and Matthew Stach . . .185 

XXXI. Diary of the First Moravian Missionaries among the Indians 

in Shekomeko, N, Y., 1743 . . . .199 
XXXII. The Cherokees 212 

XXXIII. Diary of the Moravian Brethren in Surinam, South Amer- 

ica, 1740, by Franz Eegnier .... 216 

XXXIV. Extracts from the Diary of George Schmidt, November 15, 

1739, to November 18, 1741— Showing forth the Walk and 
Conversation of that Servant of God among the Hottentots 223 

XXXV. Conclusion .232 



PAET I. 



PRIMITIVE MORAVIAN" DOCTRINE. 



OLD LANDMARKS, 

OR 

FAITH AND PRACTICE 

OF THE 

MOEAVIAN CHURCH:. 



CHAPTER I. 

CENTRAL DOCTRINES OF THE CHURCH. 

The essential points of Moravian doctrine are contained in 
the Second and Third Articles of Luther's Smaller Catechism. 
The Second Article, entitled Redemption, is as follows : 
u l believe that Jesus Christ, true God, begotten of the Father 
from all eternity, and also true man, born of the virgin Mary, 
is my Lord, who has redeemed me, a lost and condemned crea- 
ture, secured and delivered me from all sins, from death, and 
from the power of the devil, not with silver and gold, but with 
His innocent sufferings and death; in order that I might be His, 
live under Him in His kingdom, and serve Him in everlasting 
righteousness, innocence, and blessedness-, even as He is risen 
from the dead, and lives and reigns to all eternity. This is 
most certainly true." 

The Third Article treats of Sanctification, thus : 
" I believe that I cannot by my own reason and strength be- 
lieve in Jesus Christ my Lord, or come to Him ; but that the 
Holy Ghost has called me through the gospel, enlightened me by 
His gifts, and sanctified and preserved me in the true faith ; in 
like manner as He calls, gathers, and enlightens, and sanctifies 

(?) 



4 



OLD LANDMARKS. 



the whole Christian Church on earth, and preserves it in union 
with Jesus Christ in the true faith ; in which Christian Church, 
He daily forgives abundantly all my sins, and the sins of all be- 
lievers, and will raise up me and all the dead, at the last day, 
and will grant everlasting life to me and to all who believe in 
Christ. This is most certainly true" 

On the Second Article of Luther's catechism, Count Louis 
Nicholas von Zinzendorf delivered, in the city of Berlin, 
1738, a series of sermons, which made a deep impression. 
Bishop Daniel Ernest Jablonshy noticed these discourses in 
the following terms : 

" I have read the sheets which were so kindly sent me, and 
rejoice that those who did not have the privilege of hearing 
these discourses, may now read them in print ; and that those 
who heard them, may enjoy them over again. Having no 
directions whither to send these sheets, I return them to their 
author, imploring God, with all my heart to bestow His aid 
and blessing upon this work. 

Berlin, April 19, 1738. D. E. Jablonsky." 

These discourses were revised and amplified in another 
series, delivered at Marienborn, near Frankfort-on-the-Main, 
in the year 1747. 

The Third Article was explained by the Count in a series 
of sermons preached at London, in 1756. 

The reader will at once perceive that these two articles ex- 
press the faith, not only of the Lutheran and Moravian people, 
but of all Christians every where. 

The best things in the beautiful Moravian Litany for Easter 
morning, and in their liturgies for baptisms and burials, are 
literal quotations of these two articles. 

Whilst it is generally supposed that the Moravian Brethren 
profess adhesion to the Augsburg Confession, it is more 
exact to say that they have adopted the Second and Third 
Articles of Luther's Smaller Catechism as a part of their creed. 

They did so from a heartfelt conviction of their truth and 
importance, and not merely with a view to conciliate the 
Lutheran Establishments on the European Continent. 

These articles are the platform on which all who truly 
believe in the Lord Jesus, stand. 



CENTRAL DOCTRINES OF THE CHURCH. 



5 



The truths therein contained are the power of God, and 
the wisdom of God, with which the Apostles on Pentecost, 
Luther in his day, and all God's faithful servants ever since, 
always triumphed in Christ. 

This doctrine of redemption by blood, over against the 
hopeless and forlorn delusion of salvation by works, has, 
however, always been, and still is, a stone of stumbling and a 
rock of offense to "natural men who receive not the things of 
the Spirit of God." 

"With what zeal and devotion the early Moravians held to 
these doctrines, and how fully they exemplified their saving 
power, in their inward and outward life, shall now, by God's 
help, be set forth in these pages. 

The following extracts from Minutes of a Conference at 
Marienborn, in 1740, XVII. Session, December 15, P.M., and 
XXV. Session, December 19, show what were the views of 
the Moravian fathers on the Atonement : 

In the XVII. Session, the following sentiments were uttered : 

§ 3. " The foolishness 1 of preaching the cross, consists in 
the assertion, that there was a necessity for the shedding of the 
blood of the Son of God, in order that man may be saved. 
This doctrine utterly confounds all reason and philosophy, — 
but it is the power of God, and the wisdom of God." 

§ 4. " Through the shedding of Christ's blood, all imputa- 
tion of sin to man has been removed. Even the earth itself, 
has been really and physically tinged and cleansed by it, and 
will therefore, in the end be created anew." 

§ 5. "The phrase: the' Wrath of the Father/ is not biblical. 
The Scriptures do indeed speak of the i Wrath of God; ' but 
this expression indicates the wrath, not of the Father only, 
but of the whole Trinity. We therefore read : \ God recon- 
ciled the world unto Himself/ The sin of the world had 
not offended the Father only, but the whole Trinity, and 
particularly the Son, by whom man was created, and whose 
God and Maker He is." 

§ 6. " Whenever the Father is not expressly mentioned, the 
term i God/ in the New Testament, refers to the Son, or the 
Logos." 



1 Das Ridiculum. 



6 



OLD LANDMARKS. 



§ 7. " The Blood of Christ is the ransom-price, by which 
men's souls were redeemed from the power of Satan. Lytron 
(Xuzftov) signifies, a ransom-price by which the freedom of a 
prisoner is purchased, whether by money or exchange of 
prisoners, or by some other compensation. The Devil, on 
account of his great crime of bringing his Lord and God to 
a bloody death on the cross, deserved a new punishment in 
a new hell. Pie is, however, dispensed from this additional 
punishment: but he must relinquish his claims on man. 
The Devil knows this to be just; and is glad that nothing 
more is added to his present misery." 

§ 8. " The Blood of Christ has, at the same time, made 
full satisfaction to Divine Justice. Even if men had not been 
in the power of the Devil, yet, in the exercise of justice, God 
would have been bound by, His own law, to punish them in 
the sight of angels and of devils." 

§ 9. "In the days of His Humanity, the Saviour sought to 
make known the name, and the glory of the Father. Now, 
the Holy Ghost strives to glorify the Humanity of Christ 
among men. 

In the XXY. Session, December 19, P.M., 1740, the 
following minutes occur : 

§ 1. The Count, Bishop Polycarpus Miiller, and Chief- 
Elder Leonhardt Dober were appointed to investigate, 
thoroughly, the question whether or not baptism should be 
exclusively administered by immersion ; and as they shall 
decide, so shall the rite hereafter be administered. 2 

§ 3. "The humiliation of Christ endears Him to us, and 
magnifies Him in our estimation, far more than any thing 
else can. He had no form nor comeliness ; He was despised 
and rejected of men ; but on that very account, He is to us 
the chiefest among ten thousand, and altogether lovely. A 
look of love, beaming from his languid countenance, capti- 
vates and moves our deepest and best affections." 

§ 4. " The Devil scarcely knew what to think of Christ 
(in the desert), as appears from the words : ' If Thou be the 
Son of God ? etc. He probably took Him to be a great 
prophet, who had come to destroy his kingdom, and whom 
he (the Devil), therefore, resolved to destroy." 

§ 8. "All men were in Satan's power, and all their life-time 
subject to bondage. (' To whom ye yield yourselves, ser- 



There is, unfortunately, no report extant, as far as I can discover. 



CENTRAL DOCTRINES OF THE CHURCH. 



7 



vants/ etc. Rom. v, 16.) The Devil therefore had a just claim 
on them, by virtue of the words : ' In the day thou eatest 
thereof, thou shalt surely die/ The Devil founds his claim on 
this sentence ; and God admits it as far as it goes. But the 
Devil, through his great crime against the Son of God in 
bringing about His death, has forfeited all his former rights 
and demands on man. The handwriting, which was against 
man, was nailed on the cross and destroyed." 

§ 8. " Through the work of redemption from sin and 
Satan, by the blood of Christ, man has been restored to a far 
happier and holier state than that which he enjoyed before the 
fall." 

In the minutes of the Synod at Marienborn, July 25, 1745, 
we find the following expressions : 

" The Article of an Atonement (Ly tron) appears (to the natural 
mind) to be so far-fetched and unreasonable, 3 that it almost 
seems wrong and presumptuous to attempt a logical demon- 
stration of its truth." 

" But it is God's determinate will, and the character of proud 
man needs it, that human reason must be confounded, and that 
men must become poor ignorant creatures in their own sight, 
before they can be saved. There is, however, in this doctrine 
a great mystery and a wonderful depth of Divine wisdom ; 
whereof there is a deep conviction in man, which is felt, even 
though it cannot be explained." 

" Christ's sufferings and death are tremendous sacraments — 
*un sacrifice terrible ! ' It was not in vain, that our Saviour 
became a poor laborer, was born of an humble maid, and died 
an ignominious death. Behind these facts lie the deepest 
truths, and the most solemn mysteries." 



3 Der Artikelvom Lytro ist procul jacet, "irraisonable." — Original Minutes 
of Synod. 



CHAPTER II. 
HISTOBICAL. 

The circumstances which led the Renewed Church of the 
Brethren to adopt the aforesaid two articles of the Lutheran 
faith, were the following : 

Some religious refugees from Moravia, descendants of the 
Old Moravian Church, had found an asylum on the estates 
of Count Zinzendorf, near Berthelsdorf, in Saxony • and com- 
menced, on the 17th of June, 1722, to build a town, which 
they named Hermhut, which means " the charge of the Lord." 
See Numbers ix, 19. 

These emigrants were warmly befriended by several zealous 
Lutheran preachers, such as Pastor Rothe of Berthelsdorf, 
Pastor Schafer of Gorlitz and Pastor Schwedler of Meder- 
wiese, Silesia ; and, above all, by Count Zinzendorf — also a 
devout Lutheran. The Count and all the above-named 
preachers were staunch followers of Spener and Franke, the 
well-known leaders and exponents of vital piety in those days. 
The Count's grandmother, Countess of Gersdorf, with whom 
he spent his early years at the Castle of Hennersdorf, was a 
devoted friend and follower of Spener. The latter was spon- 
sor at the Count's baptism ; and Zinzendorf became, as he 
himself says, a rigid pietist. Being thus influenced, the Mora- 
vian people who settled in Herrnhut were led to adopt that 
best and purest form of Lutheranism, known by the name of 
Pietism. I would here observe, that the followers of Spener 
and Franke were called Pietists, in derision ; just as English 
dissenters were called Puritans, and the followers of John 
Wesley, Methodists. These opprobrious epithets have since 
become the honored titles of the most zealous and efficient 
Churches the world has ever seen. 
(8) - 



HISTORICAL. 9 

At a later period some trivial differences arose between the 
University of Halle (the principal seat of Pietism) and 
Herrnhut. As regards essentials, they, however, fully agreed. 
Pietism had produced great awakenings throughout Germany ; 
and to it, under God, the Revived Moravian Church is in- 
debted for its vitality — yea, for its very existence. 

At a Moravian Synod in 1 745, the question was asked : 
et Can a man be a true Moravian brother, without first having 
been a pietist?" — which question Zinzendorf immediately 
answered by saying, that " he had passed through the pietistic 
ordeal with profit ! " 

The prominent doctrine of Pietism was, that a deep and 
pungent agony, caused by an overwhelming conviction of sin, 
must precede and accompany the passage of the soul out of 
darkness into the marvelous light and liberty of God's 
children. Of this agony many Moravians made personal ex- 
perience, during a remarkable revival at Herrnhut in the years 
1727 and 1728. 

How well the Lutheran pietists and the people at Herrn- 
hut agreed, for a considerable time, on the nature of the new 
life which results from a conviction of sin and from faith in 
the Son of God, appears from the testimony of many Mora- 
vian brethren. 1 

Christian David, whom the founders of Herrnhut, with 
Count Zinzendorf at their head, acknowledge to be the best 
exponent of Moravian doctrine, has left on record his testi- 
mony on the matter, and so have Zinzendorf and Peter 
Bohler. Bishop Spangenberg, the author of an Exposition 
of Christian Doctrine (Idea Fidei Fratrum), has done so like- 
wise. In former years our Moravian archives teemed with 
excellent treatises on Moravian Theology ; but, alas ! they are 
but little known to the present age ; and were they known, it 
is likely that they would, by some, be repudiated. 



See Part III, first three chapters. 



CHAPTER III. 



JUSTIFICATION BY FAITH. 

The second article of Luther's Catechism, entitled " Redemp- 
tion," clearly sets forth the doctrine of justification by faith. 

The term justification is generally used in the sense of 
remission or forgiveness of sins ; which blessing has been 
obtained for man, through the blood of Christ, and is freely 
bestowed upon every one who believes in the Lord Jesus 'Christ, 
and comes to Him. In short, man is saved by substitution 
and imputation. 

The Herrnhut brethren always insisted, that every one 
must have a conscious sense of forgiveness ; but, as Christian 
David tells us, they for a long time (1724 — 1734) taught, 
that, in order to obtain this assurance, it is necessary to pass 
through a sharp and protracted agony of repentance. This 
anxiety of soul, Paul describes as "a spirit of bondage again 
to fear;" which is succeeded by a "spirit of adoption" or 
filial love. Compunction for sin is also well defined, as a 
state of prevenient grace. 

Those who are merely convinced of sin, and do not, as yet, 
realize peace and joy in believing, are men who have the faith 
of a servant or of a bondsman, but not the faith of a child. 

Bishop Spangenberg asked John Wesley at Savannah, Ga., 
February 7, 1736 : "Have you the witness within yourself? 
Does the Spirit of God bear witness with your spirit, that you 
are a child of God ?" Wesley was surprised and knew not 
what to answer. Spangenberg observed it, and asked : " Do 
you know Jesus Christ?" Wesley paused, and said: "I 
know He is the Saviour of the world." "True," replied 
Spangenberg, " but do you know He has saved you ?" Wesley 
answered : " I hope He has died to save me." Spangenberg 
(10) 



JUSTIFICATION BY FAITH. 



11 



only added: "Do you know yourself?" Wesley said: "I 
do;" but he remarks in his journal wherein he relates this 
conversation, that "these were vain words." Wesley did not 
obtain the inward witness until May 24, 1738. The above 
conversation with Spangenberg occurred February 7, 1736. 
Wesley visited Herrnhut in August, 1738, and heard the 
following discourse on Justification by Christian David : 

" The word of reconciliation, which the Apostles preached, 
"as the foundation of all they taught was that we are 
" reconciled to God, not by our own works, nor by our own 
<( righteousness, but wholely and solely by the blood of Christ. 
"But you will say: 'Must I not grieve and mourn for my 
" 'sins? Must I not humble myself before God ? Is not this 
" 'just and right? And must I not first do this, before I can 
" 'expect God to be reconciled to me?' I answer : It is just 
" and right. You must be humbled before God. You must 
u have a broken and contrite heart. But then observe, this is 
" not your own work. Do you grieve that you are a sinner ? 
" This is work of the Holy Ghost. Are you contrite ? Are 
" you humbled before God ? Do you indeed mourn, and is 
" your heart broken within you ? All this worketh the self- 
"same Spirit. 

"Observe again, that this is not the foundation. It is not 
a this, by which you are justified. This is not the righteous- 
" ness, this is no part of the righteousness, by which you are 
"reconciled unto God. You grieve for your sins. You are 
"deeply humble. Your heart is broken. Well! But all 
"this is nothing to your justification. The remission of sins 
u is not owing to this cause, either in whole, or in part. Your 
" humiliation and contrition have no influence on that. Nay, 
" observe further, that it may hinder your justification; that is, 
" if you build any thing upon it ; if you think, ' I must be so 
" ' or so contrite. I must grieve more before I can be justified/ 
"Understand this well. To think that you must be more 
"contrite, more humble, more grieved, more sensible of the 
" weight of sin, before you can be justified, is to lay your con- 
trition, your grief, your humiliation for the foundation of 
" your being justified ; at least, for a part of the foundation. 
" Therefore it hinders your justification ; and a hindrance it is, 
" which must be removed before you can lay the right foun- 
" dation. The right foundation is, not your contrition (though 
"that is not your own), not your righteousness, nothing of 



12 



OLD LANDMARKS. 



" your own ; nothing that is wrought in you by the Holy Ghost ; 
" but it is something without you, viz., the righteousness and 
"the blood of Christ. 

" For this is the word : ' To him that believeth on God, 
" 'that justifieth the ungodly, his faith is counted for righteous- 
" ' ness.' 

"See ye not, that the foundation is — nothing in us? There 
" is no connection between God and the ungodly. There is 
"no tie to unite them. They are altogether separate from 
"each other. They have nothing in common. There is 
" nothing less or more in the ungodly to join them to God. 
" Works, righteousness, or contrition ? No ; ungodliness 
" only. 

"This then do, if you will lay a right foundation. Go 
"straight to Christ with all your ungodliness. Tell Him: 
" 'Thou, whose eyes are as a flame of fire, searching my heart, 
" 'seest that I am ungodly. I plead nothing else. I do not 
" e say, I am humble, or contrite ; but I am ungodly. There- 
" ' fore, bring me to Him, that justifieth the ungodly. Let Thy 
" 1 blood be the propitiation for me. For there is nothing in 
" 6 me, but ungodliness/ Here is a mystery. Here the wise 
" men of the world are lost ; are taken in their own craftiness. 
" This the learned of the world cannot comprehend. It is 
" foolishness unto them j sin is the only thing which divides 
"men from God. Sin (let him that heareth, understand) is 
" the only thing which unites them to God ; that is, the only 
" thing which moves the Lamb of God, to have compassion 
" upon; and, by His blood, to give them access to the Father. 

"This is the 'word of reconciliation/ which we preach! 
"This is the foundation which never can be moved. By 
"faith we are built upon this foundation : and this faith is the 
" gift of God. It is His free gift, which He now and ever 
" giveth to every one, who is willing to receive it. And when 
" they have received this gift of God, then their hearts will 
" melt for sorrow, that they have offended Him. But this gift 
" of God lives in the heart, — not in the head. The faith of 
" the head, learned from men or books, is nothing worth. It 
" brings neither remission of sins, nor peace with God. 

" Labor then, to believe with your whole heart. So shall 
" you have redemption through the blood of Christ. So shall 
" you be cleansed from all sin. So shall ye go on from strength 
" to strength, being renewed day by day, in righteousness and 
" all true holiness." 



JUSTIFICATION BY FAITH. 



13 



To the above clear and forcible presentation of truth I will 
here add the following brief but comprehensive words, uttered 
by Count Zinzendorf, at a religious conference at Marienborn, 
in answer to a question propounded by some one from Frankfort- 
on-the-Main. The Count's answer was to this effect : 

1. Justification is the forgiveness of sins. 

2. The moment a man flies to Christ, he is justified ; 

3. And has peace with God ; but not always joy : 

4. Nor, perhaps, may he know he is justified till long after. 

5. For the assurance of it is distinct from justification itself. 

6. But others may know he is justified by his power over 

sin, by his seriousness, his love of the brethren, and 
his hunger and thirst after righteousness, which alone 
prove the spiritual life to be begun. 

7. To be justified is the same thing as to be born of God. 

8. When a man is awakened, he is begotten of God, and 

his fear and sorrow, and sense of the wrath of God, 
are the pangs of the new birth. 
Upon this head Peter Bohler spoke as follows : 

1. When a man has living faith in Christ, then he is justified. 

2. This is always given in a moment. 

3. And in that moment he has peace with God ; 

4. Which he cannot have without knowing that he has it. 

5. And being born of God, he sinneth not : 

6. Which deliverance from sin, he cannot have, without 

knowing that he has it. 1 

In a conference held at Marienborn, December, 1740, the 
following sentiment was adopted on the subject of justification: 

§ 13. Session XXII. "The pardon of sin is an act of God; 
and is bestowed on man through grace alone. From that 
moment we are filled with comfort, joy and confidence in Christ. 
But still there is something lacking. We hunger and thirst 
for something more. Suddenly, a stream of love and mercy 
overflows the soul, and" we are sanctified and sealed by the 
blood of the Lamb. It is not necessary that this blessing 
should be delayed a whole or only half a year after we have 
received the pardon of our sins. It may come very soon 
after ; and if it does not, the fault is ours. The pardon of sin 
is the introduction into the fellowship of Christ, and of his 
cause and kingdom; and it is then that a great change is 
wrought in the heart. The Sealing of the Spirit is a confirma- 



See Wesley's Journal, Vol. I. 



14 



OLD LANDMARKS. 



tiou of pardon. Baptism is the sacrament of pardon ; and in 
the Holy Supper we are sealed." 

The following extract from the Minutes of the same Synod, 
Session XVIL, is of interest, because it shows w r hat the 
brethren held on the subject of faith and its exercise: 

§ 11. " There is a difference between (pistis, fides, or) faith, 
and (pisteuein, credere, or) believing. Faith is God's work in 
us — an act of God. Believing follows — and is our act. The 
beginning of faith consists in a sense of our lost condition, 
causing us to cry out: 'We are wretched and condemned 
sinners — who will deliver us?' But there is a voice of free 
grace behind us, speaking the words of absolution : ' Come ! 
Receive My blessing ?' Faith accepts the blessing — and now, 
it becomes still more active, and continues in lively exercise, 
until changed into sight/' 

" In order to taste the joys of salvation, we must live in the 
constant exercise of faith. As far as the pardon of our sins 
is concerned, — it is freely bestowed upon us, for the sake of 
Christ's merits, by Him, who justifies the ungodly. Man's 
w^ork does not merit pardon in any wise. Faith takes the gift, 
but buys it not. There is no merit whatever — even in the 
exercise of faith." 

" Faith has two properties : 1 . The first is, a sure trust 
and confidence, that Ave shall obtain something substantial 
which we are hoping for. This faith God puts into man's 
heart whilst he is hearing and pondering His Word. 2. 
" When man puts this faith into exercise, it becomes a con- 
scious conviction and evidence, sure and indubitable, of things 
not seen. Faith, regeneration, 2 and a new life, go together, and 
run parallel. The exercise of faith, and a spiritual eating and 
drinking, and enjoying the feast which the Lord has provided 
for His children, also go together. Through this exercise we 
do not only obtain a hopeful confidence in Christ, but a full 
certainty of salvation. As soon as w 7 e have found grace, then 
faith, love, and hope, enter the heart. Love is the first sensa- 
tion of which we are conscious. At the very mention of His 
name, when w r e are first apprehended of God, we love Him, 
though we have not seen Him. We now confidently expect to 
receive of the Saviour " exceeding abundantly above all that 
we ask or think." (Eph. iii, 20.) 



2 Die Zeugung yon Oben. 



CHAPTER IY. 



SANCTIFICATION. 

The year 1734 marks an important epoch in the 
history of Moravian doctrine. In that year Christian David 
returned to Herrnhut after a brief sojourn in Greenland. In 
those icy regions he was taught by a Lutheran clergyman, the 
well-known pioneer-missionary Hans Egede (whom he [Chris- 
tian David] had zealously tried to convert), that " feeling " and 
" doing " are not essential to the forgiveness of sins, but that 
a sinner may be suddenly arrested, in the full career of his 
sins, and in a moment find peace in believing; yea, even 
sooner than he who insists on undergoing a long agony of 
sorrow, before he ventures to believe. 

He had some difficulty at first in making his brethren sen- 
sible of this view. But ere long they too became convinced 
that "Christ given for us" is the principal thing; which if 
we truly believe, Christ will be formed in us. They now saw, 
more clearly than before, that the shedding of Christ's blood, 
is the only and all-sufficient ground, why men may, in a 
moment, obtain a full assurance of forgiveness. 

From that time forth, they constantly taught, that faith in 
the atonement is attended, first of all, by 

1. Instantaneous justification, and the inward witness 
thereof ; which state, though accompanied by peace and by 
power over sin, may not be entirely free from doubts and 
fears and even by occasional relapses into sin. In this con- 
nection they also taught that faith in the atonement is a 
growing principle, and effects in the heart a still deeper w T ork, 
called by some, " the second blessing, — when the Lord 
speaks, the second time : " Be clean." This new experience 
consists of a deeper conviction of human sinfulness and help- 

(15) 



16 



OLD LANDMARKS. 



lessness, and a stronger reliance on blood-bought grace, and 
on God's strength, which is "made perfect in man's weakness." 
Paul says : " "When I am weak I am strong." This state was 
described by the Moravian brethren, as consisting in : 

2. A full assurance of faith, which admits of no doubt or 
fear ; a repose in the blood of Christ ; a firm confidence in 
God, and persuasion of His favor ; serene peace and steadfast 
tranquillity of mind ; with a deliverance from all inward and 
outward sin. 

The views of Count Zinzendorf and of Peter Bohler on 
the above two points, were given at the close of the foregoing 
chapter. 

In a conversation with John Wesley, Count Zinzendorf 
remarked: "Entire sanctification, and entire justification are 
in the same moment." 

Michael Linner, a leading teacher and elder of the Mora- 
vian Church, says : " The usual method of the Spirit of God 
is, I believe, to give in one and the same moment, the forgive- 
ness of sins, and a full assurance of that forgiveness. Yet in 
many cases He works as He did in me ; giving first the 
remission of sins and a degree of peace ; and, after some 
weeks, months, or years, the full assurance of it." 

Others also, such as David Nitschmann, Hans Neusser, 
Zacharias Neusser, and David Schneider bear testimony to a 
two-fold work of the Spirit in their hearts. Their experience 
is given in the third part of this volume. We find similar 
statements in numerous autobiographies, published in the well- 
known " blue books " 1 of the Moravian Church. These 
departed saints relate, how they had been awakened, and then, 
in a moment, " received the atonement," together with peace 
and pardon ; and, how at the later period, they had been 
shown more clearly than ever, the depth of their natural 
depravity ; and how the Lord again spoke peace to their 
souls, and made them (though weak in themselves), " strong 
in the Lord, and in the power of His might." 



1 Blaue Hefte. 



SANCTIFICATION. 



17 



The primitive Moravian idea of sanctification differs, in no 
particular, from that of any other Christian denomination. 
Wesley once said to Zinzendorf : " Our dispute is altogether 
about words. You grant that the whole heart and the whole 
life of a believer are holy ; that he loves God with all his 
heart, and serves Him with all his strength. I ask no more. 
I mean nothing else by Christian perfection, or holiness." 
Zinzendorf constantly affirmed, that Christ, by His merits and 
death, has purchased for all believers, the privilege or 
immunity, that he " must not " sin. Wesley says : " I admit 
that a sanctified soul may again fall into sin ; but that he must 
sin, I utterly deny." He also says : " Constant communion 
with the Father, and the Son, fills the heart with humble love. 
Now this is what I always did and do now mean by perfec- 
tion. And this I believe many have obtained, on the same 
evidence, that I believe many have been justified. May God 
increase their number a thousand-fold." 

The Pauline phrase, to be " sanctified wholly," 1 Thess. v, 
23, forms a precedent for the expression "Ganz werden, " i. e., 
to be made (< every whit whole;" — an expression which was 
very common among Moravians ; and is still used by those 
who know by experience the blessedness of an entire conse- 
cration to Christ. 

The following extract from one of the Berlin Discourses 
(April 6, 1738) will clearly unfold the true Moravian idea of 
sanctification. 

Having premised : " that the sinner is justified through the 

blood of Jesus Christ, and fully assured that nothing — 

not even the gates of hell — can prevent his entering into a 

heaven of bliss," the preacher goes on to say : " Sanctification 

consists in this, that the Holy Ghost enlightens us, so that we 

may know and understand, that all those things, which we 

formerly supposed to be good and meritorious, are poor, 

unsatisfactory, and miserable things; mere refuges of lies, 

false pretenses of Satan, or vain imitations of the one good 

and needful thing which we have in Christ. When we are 

thoroughly convinced of our sinfulness and guilt, and have 
2 



18 



OLD LANDMARKS. 



obtained a full and complete pardon of our old sins, we 
gladly renounce sin in every shape and form. It is the Holy 
Ghost who fully assures us, that, in the name of Jesus, all our 
sins are forgiven; and that we are free from its dominion. 
Our way of thinking undergoes a total change. He who by 
nature was proud and high-minded, now turns away from 
honor and distinction among men. The voluptuary ' flees 
from fleshly lusts/ as from the face of a serpent, and counts 
them his chiefest enemies. The slothful man abhors all idle- 
ness, the covetous man ' crosses ' himself in holy horror 
against the love of 6 money/ as devoutly as a Catholic does, 
against the Devil himself." 

" The Lord carries on this work, from first to last, in every 
pardoned sinner's heart. A profound dread of sin possesses 
his soul. He denies all ungodliness and worldly lusts, and 
sincerely desires to live soberly, righteously and godly in this 
present world. The Lord does not mean that men should 
break off their sins gradually, but at once. He bestows no 
inward witness of pardon, unless all sin is renounced. It is 
only then, that the blood of Christ washes the sinner clean. 
The reverse is also true, viz : When the blood of Christ 
washes the sinner clean, then all sin is gladly renounced. A 
desire to renounce sin precedes pardon ; but the actual renun- 
ciation thereof follows when the pardoned soul is filled with 
the joys of Christ's salvation." 

"But, although the denying of all sin and evil-doing is 
instantaneous and complete, yet there is a gradation in well- 
doing. "When the Spirit comforts men over their past sins, He 
imparts to them strength, to walk well-pleasing in His sight, 
for all future time. Believers become more and more chaste, 
more humble, more liberal with their money, more zealous 
and more active ; or, in other words, the learner grows in grace 
and in knowledge, till he reaches the fullness of the stature 
of Christ ; and finally becomes a teacher of others." 

" The believer is continually increasing in the knowledge 
of our Lord Jesus Christ, and gaining clearer conceptions of 
the true and only foundation of all holiness, to wit : the 



SANCTIFICATION. 



19 



wondrous Love of God in Christ Jesus. He becomes more 
experienced in the service of God, and therefore more suc- 
cessful in bringing home to men's souls the saving truths of 
the Gospel." 

" Continuing in communion with God, and in devout contem- 
plation on the sufferings and death of the Saviour, he grows 
more diligent in good works, and more wise in winning souls 
to Christ. Having, by reason of use, his senses exercised to 
discern both good and evil, he at last reaches a full age." 

a Through past experience he becomes more confident and 
hopeful, that he may save others, by praying for them and 
commending them to the grace of God, and expounding unto 
them more fully the way of God. He shows them 1 a better 
way/ and becomes their spiritual guide — until they too have 
learnt, that it is the Holy Ghost who guides and preserves all 
souls who belong to Christ." 

" Their blessedness consists in this, that nothing affords 
them real joy except Christ, who dwells in their hearts. He is 
with them always, and nothing can separate them from His 
love ; and therefore the peace of God ever rules in their hearts. 
They are happy at all times, and in all places, waking or 
sleeping, in victory or in suffering, in life or in death." 

" The world cannot greatly interrupt their peace ; and 
the flesh and its ungodly lusts, however fiercely they may 
war against their souls, cannot long molest them." 

" The < Wicked One/ it is true, is ever at hand to assail 
them. His power is great, yea, dreadful. He pursues them 
like a roaring lion. He gets as close to them as he can, 
and constantly watches for opportunities to hurt and destroy. 
But the Saviour, who bids them pray : ' Deliver us from the 
Evil One/ ever liveth and maketh intercession for them, 
that their faith fail not. These prayers, together with the 
promise, that He will avenge His own elect, who cry to 
Him day and night, and that He will avenge them speedily — 
are all founded upon the fact that Christ is our Redemption." 

On the question about " the sanctification of the flesh," they 
held, that human nature cannot reach a state of absolute 



20 



OLD LANDMARKS. 



impeccability. The following extract from the Berlin Dis- 
courses, explains the subject fully: 

" He who has obtained remission in the Blood of Jesus, in 
the same moment receives power to overcome every evil 
disposition of which he is conscious ; and, as for secret sins, he 
constantly searches whether there be any in him, — and purges 
them out through the blood of Christ." 

" Through long communion with Christ, the Christian's soul 
becomes strong. By degrees evil loses its influence over him. 
He lives in Christ, and Christ lives in him. (Gal. ii, 20.) As 
long as men live to themselves, they continue to sin. They 
may serve the law of God with the mind ; but with the flesh 
they serve the law of sin. (Rom. vii, 27.) Believers must 
needs exercise themselves to live with Christ. Christ will 
keep them, and give them power to overcome the sinful incli- 
nations of the flesh." 

"As far as our bodies, and their influence on the soul, are 
concerned, they remain the same after conversion as they were 
before. But sin has no longer any dominion over the soul. 
God's people are full of peace, joy and assurance, and have a 
complete mastery over their bodies and their manifold provo- 
cations to sin. They daily assure their hearts before Christ, 
who is able to succor them in ail their temptations." 

By way of an appropriate close to this chapter, I quote from 
the minutes of the Winter Conference at Marienborn, 1740, 
Session XXII., § 4, the following passages : 

§ 4. " ' The Lamb Slain ' was, from the beginning, the 
foundation upon which our church was built. Our manner 
of preaching on this subject has, however, not always been the 
same. Formerly, 5 when a brother discoursed on perfect love 
or on loving God with all the heart, 6 he would, in the first 
place, define true love; (2) point out its opposite; (3) show 
the advantage of loving with all the heart ; (4) guard against 
hindrances, etc., etc.; and then sum up by saying : ' We ob- 
tain the needful strength to love God, from our Saviour, who 
bestows it upon us at the same time with the pardon of our 



5 Previous to 1734. 

6 Die Herzlichkeit, oder das "Ganz werden." 



SANCTIFICATION. 



21 



sins/ Two or three hours were thus consumed in fully de- 
veloping the subject. But now, when we discourse on perfect 
love, we commence by enlarging on the perfect love of Christ ; 
and, in half an hour, we are so carried away by this theme, 
that we can no longer find words to express our feelings. 
We simply cry out: 'Thanks be to God that we now love the 
Lamb of God, because He first loved us.' Thus, in a simple 
and direct manner, the same object is attained, which we had 
formerly sought to reach by long and tedious analysis and 
demonstration. Formerly, when our people left the church, 
they pondered long and deeply on the subject of perfect love, 
and prayed and agonized that they might experience it. But 
now, as they meditate on the perfect love of Christ, they are 
filled unutterably full of love to Him." 

" This is the most rational and practical method of sanctifi- 
cation. When men follow after sanctification merely by ex- 
ercising themselves in strict morality, there will be much in 
their strivings that is merely human and artificial — leading to 
no results. The sanctification of the spirit is the Saviour's 
work. All that we can do towards it is to fall down and 
worship God, because of the Love which is given to us, and 
is shed abroad in our hearts by his Spirit. We attain to the 
grace of sanctification, as it were, unconsciously." 

§ 13. "A pure heart is not an advanced stage or degree of 
sanctification. It is given in the moment when sin is par- 
doned. The old heart of stone which does not delight itself 
in the Lord, is then taken away, and a heart of flesh is given, 
L 6., a new, soft, pliant and tender disposition of soul, which 
the Lord may mold and fashion at will, and which clings to 
the Saviour with an undying affection. 

§ 14. " If a child of God commits a willful sin, he has cer- 
tainly fallen away and departed from the Lord in his heart, 
long before the act was committed. 

§ 15. " There is a certain change of mind, 7 which consists, 
merely, in a turning away from open vice to obedience of 
Divine law. This is well, as far as it goes, but it is not 
scriptural conversion. It is the condition which is described 
in Romans vii. Such persons still lack the forgiveness of 
their sins through the blood of Christ. They are not entirely 
changed. The reason why so few have pure„hearts, is, because 
so few have thefidl assurance of forgiveness ! There are men 
whose minds have been changed, and who may indulge in the 



Sinnesanderung. 



22 



OLD LANDMARKS. 



hope that their worst sins have been forgiven. Full pardon, 
however, is enjoyed by God's children only, and consists in a 
remission of the great comprehensive sin of Unbelief. The 
first named sort of forgiveness is merely a sense of deliver- 
ance from punishment on account of certain gross sins ; but 
these were in themselves only consequences of, and penalties 
for, the great transgression of unbelief. They are, at the 
same time, so many evidences of the lost condition of the souL 

§ 16. " There is a difference between children of God in 
a general, and ' soldiers of Christ ' or ' disciples ' in a special 
sense. The practical use of making this distinction, consists 
in keeping many of the former (ordinary Christians) from 
thrusting themselves into the work of a soldier of Christ or 
minister, and from ' running before they are sent/ and then 
going back : of which, the consequences may be, a fatal dis- 
traction of mind, spiritual declension, and final apostasy. 8 

§ 17. " We are ever open to all the light, correction, and 
improvement in doctrine, the Saviour is pleased to bestow 
upon us." 

8 Der Unterschied zwischen blossen Kindern Gottes, und Jiingern oder 
Streiter. Der ISutzen davon ist, dass man viele Seelen von Confusionen 
und Eiickfall bewahrt, die in die Streiter-Sache ohne Grund hineingehen, 
und nicht aushalten. 



CHAPTER Y. 
THE INNER LIFE. 

A correct knowledge of the means by which the inner 
life of the early Moravians was nourished and developed can 
best be obtained from their own writings. All other sources, 
however respectable, are unreliable. 

Much of what follows has been derived from sermons by 
Count Zinzendorf. They were delivered at Marienborn, near 
Frankfort-on-the-Main, in 1747. Gottfried Clemens, a 
prominent Moravian theologian and preacher, edited these 
discourses. He remarks that they are a continuation (as has 
already been stated) of the " Berlin Discourses" of 1738. 
These, and all the sermons of the Count, which have been 
handed down to us, were revised, sanctioned, and published 
by the Church. For a long time, they were standard text- 
books in its Theological Seminaries — and were found in every 
parish library throughout the Church. It was in an humble 
backwoods'-parsonage in the State of North Carolina, that the 
writer first saw and read these discourses. He forthwith 
studied them with great ardor. Having experienced in his 
own soul, the truth and power of their teachings, he preached 
accordingly; and was permitted to witness how wonderfully 
God confirms this kind of preaching in the conversion of 
souls. But the writer cannot disguise his sorrow, that these 
old Gospel truths seem unpalatable to some modern church- 
men, if not entirely strange and unknown. 

But there are those in the Church, who know that these 
truths are the only means whereby the inner life of the Church 
can be fostered and strengthened ; and by which, too, life may 
be infused into a dead Church, so that it may grow, both in 
numbers and in grace. 

(23) 



24 



OLD LANDMARKS. 



The people to whom the above sermons were originally 
addressed, had obtained the inward witness of sins forgiven, 
about the time of the Great Revival of 1727; and had, many 
of them, also realized, at a later date, the deeper work of full 
assurance of faith or sanctification. 

The following incident gave rise to the discourses from 
which extracts appear in this chapter. About the year 1 74*2, 
a brother, who was on his death-bed, broke forth in loud 1 
ascriptions of praise to Christ for His precious wounds. His 
words made a powerful impression on the bystanders, and 
occasioned the composition of an Ode, or Litany, on Redemp- 
tion by Blood. 2 

This was the first Moravian Litany. Heretofore, Lutheran 
hymns and forms of prayer had been used in Herrnhut, in- 
terspersed with Moravian hymns. In that early and best 
period of Moravian church-life, prayer and experience meet- 
ings were also very common. 

The new Redemption-Litany was used with such devotional 
fervor, as is felt by those only who have been consciously saved 
by the blood of the Lamb. This Litany was, simply, a 
"Looking unto Jesus, the Author and Finisher of our faith. 
Count Zinzcndorf also calls it a Jesus-Litany. 3 Redemption 
was their constant theme. They often spoke of Christ as the 
Lamb of God — not merely because the word "lamb" suggests 
patience and humility, but because it emphasizes the fact, that 
Christ was led to the slaughter, and that His blood was shed 
for the remission of sins. Id the Apocalypse we also read, 
that heaven's high doxologies are addressed to the Lamb which 
was slain ; and that the Lamb is the light cf the great city, 
that holy Jerusalem, which is the Bride of the Lamb, or the 
Church of God, which He has purchased with His own blood. 
Blessed are they, who in this life, have been taught by the 
Spirit to sing u the new song/ 1 even the "song of Moses the 
Servant of God, and the song of the Lamb." 

1 "Mit ehier LOwenstimme." 

2 Die W unden Litanei. 

3 Jesus-Litanei. 



THE INNER LIFE. 



25 



Let us here bear in mind that this Redemption-Litany was 
intended only for the inner sanctuary of the Church of Jesus 
Christ ; and that it can be appreciated and used with propriety 
only by such who have washed their robes, and made them 
white in the blood of the Lamb, and who have a full assurance 
of sins forgiven. 

The Redemption-Litany opens with the following antiphonal 
Invocation : 

All Hail 1 4 Thou Lamb of God. 

Christ! Have mercy on us. 

Glory be to Thee — Whose side was cleft for us. 

Lord God ! our Father in Heaven ! 
Eemember Thy Son's bitter death ; 
Think on His sufferings, wounds and cross, 
And how by death He saved us : 
For this is all our hope and plea, 
In time and in eternity. 

Lord God, Son, Thou Saviour of the Wordd ! 

Our crimes had all of us destroyed, 

But for the ransom Thou hast brought. 

All glory to Thine open side, 

Whence flowed our ransom's purple tide. 

O Lord God ! Holy Ghost ! 
'Tis Thou who gatherest into One, 
All souls who, mourning, seek the Son, 
Still, daily set before their eyes, 
Christ's precious blood-bought sacrifice ! 

O God ! Thou Hody Three in One ! 
We bless Thee, for the Lamb once slain. 

The above Invocation is followed by a petition in verse : 

u Thou Lamb once slain, our God and Lord ! 
To needy prayers thine ear afford, 
And on us all have mercy. 

This Invocation is also followed by fervent prayers for de- 
liverance from all those things which interrupt the soul's 
looking unto J esus. 

Supplications next arise to the Lord, for preservation : 

1. "From all self-righteousness ; " 

2. "From that dry, unfeeling, egotistical state of mind, 

which is a natural, and also a judicial consequence 

4 In the original : Ave — Agnus Dei. (Latin.) 

Christe — Eleison. (Greek.) 

Gloria — Pleurae. (Latin.) 
The Minister says the italicized words. 



26 



OLD LANDMARKS. 



of dwelling too much on past and present raptures, 
frames and feelings, and too little on the blood of Christ, 
to which we owe every thing ; thus forgetting, as it 
were, the Giver, whilst selfishly rejoicing over the gift;" 

3. "From coldness and indifference to Christ's merits and 

death." 

In his discourse on this petition, the speaker says, that this 
last named sad state of the soul is particularly perceptible in 
preachers, whose sermons, though professedly evangelical, are 
mere essays on Christian ethics. Man's work for Christ is 
more spoken of, than Christ's work for man. This estrange- 
ment from the Cross, though only partial at first, may, in the 
end, culminate in apostasy and death. 

The next prayer is for deliverance 

4. "From the 'great transgressions,' which can never befw- 

givenP 

By this sin is meant, "an active indifference tp the wounds 
of Christ." It consists not only in the sin of unbelief, under 
which all men are by nature concluded, but in a willful hard- 
ness of heart, a rebellious presumption on man's righteous- 
ness, and a contumacious and final resistance against the felt 
strivings of God's holy Spirit. Of this greatest of all trans- 
gressions, the second death is the inevitable consequence. " He 
that believeth not, shall be damned" — yea, ^is condemned 
already." This deprecation of evils which so easily beset 
the best of Christians, especially those of pride and self- 
righteousness, and this deep compunction of heart on account 
of sin, which brought Christ to the cross, is an important 
feature of Moravian theology. It underlies, and animates 
the entire inner life of the Christian. Compunction for sin 
was called a state of " sinner ship " 5 or self-knowledge. All 
men admit, that a Christian may be overtaken in a fault; 
but none dare to assert that he must sin ! 

The following lines express the idea of sinnership : 

" When I rejoice in saving grace, 
Shame's blush for sin o'erspreads my face." 6 

5 Siinderschaft. 

6 Ich will mich iiber mein Seligsein, 
Menials anders als schamroth freu'n. 



THE INNER LIFE. 



27 



A literal translation of the remainder of this Redemption- 
Litany will not be attempted. It suffices to set forth its 
meaning in brief extracts from the Marienborn discourses. 

From the foregoing deprecations of the evils which disturb 
the soul's communion with the Crucified One, we will turn to 
the. prayers in which the Lord is implored to bestow upon 
His people all the blessings which accrue from constant 
meditation on the Passion of Christ. As the brethren prayed, 
so they taught, and so they lived ! 

1. Christ's incarnation and birth, makes our humanity pre- 

cious to us, inasmuch as He also was a partaker of 
flesh and blood, even as the children of men are. 

2. His circumcision has procured for man, the circumcision 

of the heart, through the merits of the blood of His 
first wound. 

3. The holy childhood of Jesus ; His ready and dutiful sub- 

mission to His earthly parents, fills God's children, 
young and old, with a like holy and happy spirit. 

4. A believing gaze on the bleeding form of Christ ; and the 

remembrance of Christ's pure, unsullied youth, keeps 
His youthful disciples chaste ; and preserves them 
from " all filthiness of the flesh and of the spirit." 

5. The holy celibacy of Christ is the crown of those, who, 

as yet, have not entered the holy estate of matrimony. 

6. His eyes, broken in death, are reflected in the mien of 

all who fix their gaze upon his marred face. 

7. His early exile 1 teaches his followers, "in whatsoever 

estate they are, therewith to be content." 

8. His diligent study of the Scriptures, (Luke ii, 46, 47,) 

admonishes Christians to become instructed unto the 
kingdom of heaven. 

9. The thought, that He labored and ate his bread in the 

sweat of His face, lightens the Christian's toil, and 
makes even servile labors shine. 

10. His faithfulness in all His Father's business, prompts 

His followers to like faithfulness in small, as well as 
in great things. 

11. His meek simplicity renders all pride of intellect odious 

in the believer's sight. 



Into Egypt. 



28 



OLD LANDMARKS. 



12. His ready and unquestioning submission to His heavenly 

Father (Mark xiii, 32) brings into captivity every 
thought to the obedience of Christ. (2 Cor. x, 5.) 

13. His firm adherence to the Holy Scriptures incites His 

followers to take the Bible as the only rule of their 
faith and practice. 
] 4. Christ's exemplary attendance in the Temple moves His 

disciples to follow His example. 8 
Here let it be remarked, that the distinctive and fundamen- 
tal idea of the original Moravian Brethren was, that it is pos- 
sible to establish on earth a true, insible, palpable Church of 
Jesus Christ To this idea they firmly held, as to a precious 
jewel and a sacred deposit. Their original name, TJnitas 
Fratrum, indicated that none but true Christians should be- 
long to a Church. They nevertheless showed due respect to 
other Churches, however heterogeneous in composition ; even 
in such cases where there was a sad proportion of eleven Judases 
to one true disciple, instead of one Judas among eleven true 
men, as was the case in the first Church of Jesus Christ. 

If they found any good in others, they commended, and, 
in some cases, adopted it. They carefully abstained from 
disparaging other Churches, and from drawing away their 
people. They did not, however, close their doors against 
any Christians who desired to join them. In short, just as 
Christ was loyal to the Jewish Church, so were the Brethren 
to theirs, and urged others to do likewise. They were, em- 
inently, a union-people, both as to each other, and in all their 
relations to other Christian denominations. 
15. "Christ's voluntary yet sinless participation in the weak- 
nesses and temptations, common to humanity, com- 
forts His people, when for a season (if need be) they 
are in heaviness because of manifold temptations; for 
they are kept by the power of God (1 Pet. i, 5, 6). 
Christ's fears, immediately before entering upon His 
dreadful agonies (Heb. v, 7 ; Luke xxii, 27) remind 
His servants, that they are but feeble and helpless 
men — even when their labors are being crowned with 



Deine exemplarishe Tempel-Audacht, 
Mache uns zu treuen Religions-Leuten. 



THE INNER LIFE. 29 

the greatest success. The remembrance of Christ's 
abasement makes them humble ; and in this way they 
become all the better fitted for achieving still greater 
triumphs. The desire to shine, as setters-on-foot of 
great enterprises, is utterly foreign to the mind, that 
was in Christ. The love of praise — immensa laudis 
. cupido — is always attended by melancholy failures 
and discomfitures." 

16. "Christ's perfect understanding with the Father, 

whether to suffer or not to suffer ; and His own in- 
herent power to lay down his life, and to take it up 
again (John ix, 17, 18), are the strongest proofs of 
His Godhead. 9 His willingness to suffer for man, 
nerves His followers, when called upon to suffer for 
His name's sake, with a spirit of patient endurance, 
which nothing can daunt. 

17. The theology of the cross, 10 or, in other words, the doc- 

trine of an atonement by blood, has always been, and 
ever shall be, the chief article of our faith. Whilst 
it is impossible for human reason either to com- 
prehend, or to defend this doctrine (1 Cor. i, 23), 
yet, the soul that is born of God firmly believes it. 
We love this doctrine with our whole heart; and 
greatly rejoice to find it attested in the Bible, and in 
f the experience of all true Christians. He that bring- 
eth any other doctrine is accursed of God (Gal. i, 18); 
and those who bid such an one God- speed, are par- 
takers of his evil deeds, and under the same con- 
demnation. (2 John, 10, 11.) 

18. The testament made by Christ in favor of those who be- 

long to Him, is very precious to them : the more so, 
as they believe that He, who is their Creator and Ke- 
deemer, had full power to make it This testament 
became operative after the death of the testator. 
(Heb. xix, 16, 17.) It conveys to His heirs every 
comfort, and every blessing, purchased by His death. 
He has bequeathed to all believers, His body and His 
blood. All have an equal share, namely — pardon, 
peace, and His constant indwelling in their souls. 
The provisions of this testament are the rule by which 



9 Sein Verlass mit dem himmlischen Vater, zu leiden, und nicht zu 
leiden, ist unser Machtspruch von seiner selbststandigen Gottheit. 

10 " Deine Creutz-Theologie, — Bleibe unser Glaubens-Bekenntniss." 



30 



OLD LANDMARKS. 



His heirs are guided. The Holy Ghost is the Divine 
executor of this testament. He quickens men to re- 
pentance and to the exercise of faith. He comforts 
them, with an inward witness of forgiveness, and 
strengthens them by uniting to Christ and by gather- 
ing together into one all the children of God which 
are scattered abroad. Their bond of union is : a com- 
mon conviction of sin, a common assurance of pardon, 
each of them being clothed upon with the spotless 
robe of Christ's righteousness, and a common union 
with Christ in love — which love is shed abroad in 
their hearts through the Holy Ghost given unto them. 

19. Christ 7 s baptism of blood and fire, (Luke xii, 50,) 

scatters abroad its sparks, causing the hearts of many 
men, all over the earth, to burn with shame for sin, 
and with love and gratitude toward Him, who first 
loved us. This fire goes forth from the burning 
words : " Behold the Man ! " (John xix, 5,) when 
uttered by lips, touched with the blood and fire of 
Calvary and Pentecost. 

20. " Christ's agony and bloody sweat in Gethsemane, move 

the believer's heart far more powerfully, than the 
thunders of Sinai can. Christ's love melts the heart, 
and arouses the soul out of its sloth, self-righteouness 
and sinful desires, and quickens men to the greatest 
possible degree of diligence in well-doing." 

21. "The Saviour's crown of thorns leaves its marks on the 

brow of his followers. His humble, yet confident and 
unterrified mien, when about to face a frowning world, 
is reflected in the countenances of all true evangelists 
of the cross, and makes an irresistible impression upon 
these who hear them. Their Christ-like look and 
presence win love and veneration. 

Sometimes they inspire fear and hatred. Some wild 
beasts attack men, merely because they are afraid of 
being hurt by them. Devils, too, tremble with rage, 
when they are about being cast out of men ! 

Sometimes believers are called upon to wear a crown 
of thorns — but it is, to them, a diadem of glory ; 
because it is then that they most strongly resemble 
their thorn-crowned Master. When the sufferings of 
Christ abound in His servants, and the imprints of 
the thorns are seen upon their foreheads, they, uncon- 
sciously, command the veneration of those with whom 
they have to do." 



THE INNER LIFE. 



31 



22. " In the moment when the sinner first believes, the pallid 

lips of the dying Saviour bestow, as it were, a kiss 
of peace upon his guilty soul. It is then, that the 
creature finds his Creator; the bride her husband; 
the guilty conscience a sin-offering ; man's flesh and 
bone is united with God's flesh and bone ; and thus 
an inseparable union is established between man and 
his God, The Song of Songs (Cant, i, 2,) opens with 
the prayer : i Let Him kiss me with the kisses of His 
mouth.' 'Christ's pardoning love when truly felt, is 
an instantaneous experience, and has an abiding influ- 
ence on the man's whole life. Some, indeed, do not 
believe ! Like Naaman, they want a more ceremo- 
nious blessing. They are more concerned about the 
form and manner of their conversion, than about the 
the thing itself. They are determined to be converted 
in their own way, or not at all. But God's way is : 
'Wash, and be clean.' All that a sinner has to do, 
is, to believe and be saved. Then follows a ' kiss of 
peace' imparted by the lips of the Crucified One; a 
kiss, which is oft repeated, until given for the last 
time in the hour and article of death." 

23. " That Christ did not hide His jace from shame and 

spitting, should so affect men, that they do not fall into 
sins for which they may be, at last, ' spued out of his 
mouth' (Rev. iii, 16.) ; or into certain other sins, for 
which the Father may 'spit into their faces,' and thus 
degrade them. (Numbers xii. 14.) The first-named 
class of sinners are Laodiceans. They were rich and 
increased with goods (i. e., self-righteousness,) and, in 
their blindness, do not see their own misery, poverty, 
and nakedness. They glory in themselves, and 
not in the cross of Christ. They are reprobates in 
the worst sense of the word ; and being an offense 
unto God, they are in danger of being spued out of His 
mouth. Although they may be zealous ritualists, and 
seemingly devout worshipers, God hates their feast- 
days; and will not smell into their solemn assemblies, 
and commands them to take away from Him the noise 
of their songs, for He will not hear the melody of their 
viols." (Amos v, 21.) 
"The second class may comprise elders and dignitaries 
of the highest rank. Miriam, the prophetess, had 
revolted against her brother Moses, and was degraded 



OLD LANDMARKS. 



from office for a season. She was even smitten with, 
leprosy. And so may men, who are high in office, grow 
contentious, or careless in the discharge of duty, and 
finally become incorrigible. Having lost sight of the 
ignominy of Christ, and having neglected to heal their 
sloth and pride by looking unto Jesus, they, at last, 
do things which necessitate their deposition from office ; 
and are thus, as it were, 'spit upon' and degraded. 
See the case of Miriam in Numbers xii, 1-15. The 
only remedy is, to pray for such persons, that they 
may be made conscious of their bad state, and creep 
to the cross. Their state however, is not as bad, as 
that of the Laodicean s, who, because of their self-right- 
eousness are less likely to acknowledge their sins and 
seek the healing virtue which so freely flows from 
Christ's ignominious sufferings and death." 



CHAPTER VI. 



FEET-WASHING.— John xiii 3 1-17. 

This service was instituted by Christ, not merely as an act 
of humility, signified by ablution, but as an ordinance of abso- 
lution. The blood of Christ is as necessarily connected with 
this ordinance, as with that of baptism. The blood shed for 
the remission of sins, can alone make the guilty conscience 
clean. Neither ordinance can avail any thing, unless it is 
accompanied by confession of sin, and by faith in Him, whose 
sweat became as drops of blood, whose blood is a fountain for 
sin and for uncleanliness, flowing into eternal life. Luther 
gays : " The eye of faith beholds blood in the waters of Bap- 
tism and why not also in the waters of the Pedilavium ? The 
blood of Christ cleanseth from all sin. St. Augustine says : 
" Christians should always feel as though Christ were, at this 
moment, agonizing in the garden and on the cross, and 
breathing out His soul into His Father's hands, — and as 
though He were constantly exhibiting His broken body and His 
open wounds and all His bloody scars, to the loving and tearful 
gaze of His redeemed people." 

On the subject of confession of sin, and of absolution, typified 
in baptism and feet-washing, Luther says : " The scriptural 
name of a father-confessor is Alterutrum " — (Latin, for ( one 
another'). 'Confess your faults one to another and pray 
for one another, that ye may be healed/ etc. (James v, 16.) 
The brother, who, like Christ, humbly kneels at another 
brother's feet in order to wash them, is the best qualified, and the 
most acceptable man, to put soul-searching questions; and, if 
need be, to administer kindly reproof, as well as to receive his 
brother's acknowledgment of error. Christ, when He washed 
His disciple's feet, reproved one of them, saying: "Ye are 
3 ' (33) 



34 



OLD LANDMAKKS. 



clean, but not all" — referring to Judas Iscariot. (John xiii, 
10-11.) 

The ordinance of feet-washing (pedilavium) was observed 
by the Moravian Church until to a comparatively recent date. 
It was discontinued in the early part of the present century. Its 
intrinsic usefulness in promoting spiritual life, and, above all 
Christ's example and plain command (John xiii, 14-15), made 
this ordinance a very essential one, in the estimation of the 
old Moravian Brethren. But, tempora mutantur, et nos muta- 
mur in Mis. 



CHAPTER VII. 



ELECTION. FREE SALVATION. PROSELYTISM. 

The twenty-seventh discourse of the Redemption-Litany 
on the prayer : 

u O may Thy bleeding arms, outstretched upon the cross, 

Embrace us all" 
unfolds the views of the Church of those days, on election 
and free salvation. 

It opens, by stating that the Renewed Church of the Breth- 
ren was fully committed to the doctrine of free salvation. 
Their hymns prove this. This discourse, however, does not 
disguise the fact, that the old Bohemian Brethren had firmly 
held to the doctrines of election and unconditional reprobation ; 
and moreover charges them with tainting some of the great 
Helvetian reformers, such as Calvin and others, with these 
views. 

The Renewed Moravian Church, however, has compromised 
the matter, by admitting that certain persons were pre-ordained 
to be " chosen vessels " unto the Lord, " to bear His name 
before the Gentiles and kings, and the children of Israel. 7 ' 
(Acts ix, 15.) 

On the other hand, they bore effectual witness to the 
great truth, that Christ is ready to receive all who come to 
Him; and that salvation is not restricted to any race or class 
of men. They exposed the absurdity of urging men to come to 
Christ, who are already subjects of grace by virtue of their 
election ; and of offering salvation to such as are not, by any 
possibility, salvable, in consequence of the horrible decree of 
unconditional reprobation. As to the final perseverance of God's 
saints, the brethren believe, that this mainly depends upon the 
long-suffering perseverance of God in keeping His redeemed 

(35) 



36 



OLD LANDMARKS. 



people unto eternal life. Believers in free salvation are 
cautioned against the vain presumption, that they may become 
Christians, whenever they please. This ref uge of lies, underlies 
the vile and godless lives of multitudes, who suppose, that they 
can, in the end, thrust themselves into the presence of God, in 
the garment of their own righteousness. The only condition of 
salvation is a heartfelt conviction of sin, which drives men to 
the Lamb of God. 

The elect are the " little flock " of witnesses, to whom it is the 
Father's good pleasure to give the kingdom. They have won 
and are still winning, millions of penitent sinners to Christ. 
Their peculiar mission is, to graft olives, wild by nature, into 
the good olive tree, (Rom. xi, 24) ; and to bring aliens into the 
enjoyment of the indigenous rights of those, who belong to the 
commonwealth of Israel, and to make them fellow citizens 
with the saints and the household of God (Eph. ii, 12). They 
earnestly labor for the conversion of souls, out of obedience to 
the command : " Compel them to come in ! " 

But in this connection, we dare not overlook the words 
of Christ : " Woe unto you, Scribes and Pharisees ! for ye 
compass sea and land to make a proselyte ; and when he is 
made, ye make him two-fold more a child of hell than your- 
selves." 

There is a difference between evangelization and proselytism. 
Those who oppose the work of converting souls, or at least 
hamper it, by setting certain sectarian and ritualistic limits to 
it, are not worthy of notice. In countries where there is 
religious liberty, Christ's servants feel that there is necessity 
laid upon them, to make as many converts to Christ as they 
possibly can ; and to this end, they will use every scriptural 
means, and suffer no man to forbid them. A neglect to do this 
proceeds from slothfulness, which has its origin in a cold heart. 
The excuse, so often made, that it is wrong to make proselytes 
is born of hypocrisy or of ignorance. No Christian, nor any 
body of Christians, is dispensed, nor desires to be dispensed 
from the duty of proselyting, in the sense of winning souls to 
Christ. Proselytism, in its bad sense, seeks to convert men 



ELECTION. FREE SALVATION. PROSELYTISM. 37 

merely to creeds and to church forms. Making converts to a 
Church is a widely different thing from making converts to 
Christ, and bringing them into " fellowship with the Father 
and His Son Jesus Christ, and with one another." (1 John i, 3.) 

" It being far easier, especially in high-church communities, 
to induce men to become church-members, than it is to bring 
them to Christ, it is well not to be over-hasty in taking them 
into church-fellowship. Caution should be used in admitting 
new members, even in such cases, when they are led by pure 
motives to leave one Church and join another. Such changes 
usually cause jealousy and strife." 

The speaker was prompted to make these remarks by the 
fact, that the Moravian Brethren of that period (1747) were 
an eye-sore to the clergy of the Established Churches. This 
appears from the following remarks in the sermon under con- 
sideration : 

"Twenty or thirty years ago (1717 — 1727) every church- 
man was bound by civil law to remain in his native parish ; 
or, if he saw fit to change his place of residence, to supply 
himself with a permit. But this is no longer (1747) neces- 
sary. If a man has no i letter/ he is merely required to 
prove that he is no Moravian brother. If he can purge 
himself of this odium, no questions are asked, no matter how 
neglectful he is of Christian duty. Some of this class of 
church-men are even supposed to be great philosophers, 
simply because they never attend church, and seem to know 
more, and lead a somewhat stricter life than other people. 

The hatred which the Established Churches formerly enter- 
tained against separatism, has now changed into a deep- 
rooted aversion to the fundamental principles of the Breth- 
ren. Their enemies would fain have torn up these principles 
by the roots. If a child of God desires to remain unmolested 
within the pale of an Established Church, he is obliged to 
lead the life of an anchorite, until he is at last accounted a 
hopeless case, and ignored. Whenever such solitary and 
neglected children of God come to the knowledge of the 
Brethren, the latter, as soon as they have convinced them- 
selves of their sincerity, receive them with open arms." 

A few words will suffice to show the manner in which the 
Brethren dealt with souls. 



38 OLD LANDMARKS. 

" It is a vain thing," they said, " to preach the Gospel to 
the dead. But when the Lord sends us into a house, or 
among a people, we invariably find one or more souls who 
desire to be instructed in righteousness. Our hearers are 
not only those who, in a general sense, are objects of Divine 
mercy. We have a special mission to those whom the Holy 
Ghost has quickened, and whose hour has come to make an 
experience of blood-bought grace and pardoning love ; souls, to 
whom Paul referred when he said : 4 It is high time to awake 
out of sleep ; for now is our salvation nearer than when we 
believed.' (Rom. xiii, 4.) Peter also spoke of i times of re- 
freshing from the presence of the Lord, when men ought 
to repent and be converted, that their sins should be blotted 
out/ (Acts iii, 9.) When Cornelius was ready to receive the 
Gospel, the angel of God bade him send to Joppa and call 
for one Simon, surnamed Peter. (Acts x, 5.) Philip was 
directed by the Spirit to go near and join himself to the 
chamberlain of Candace, the Ethiopian queen — at the time 
when he was meditating on the atonement, as set forth in the 
fifty-third chapter of Isaiah's prophecies. Philip preached 
Jesus unto him, then and there. The Ethiopian instantly be- 
lieved, was baptized, and went on his way rejoicing. O 
how quickly did the open arms of Jesus embrace this soul. 
These arms are still opened wide for sinners ! When the 
Holy Ghost, under the similitude of Wisdom (Pro v. viii, 
1-6) cries to the simple : ' Hear ! for I will speak excellent 
things/ the Bridegroom of our souls is ever near, stretch- 
ing forth His blood-stained arms, all the day long, to a sinful 
world." 



CHAPTER VIII. 



THE SALVATION OF ISRAEL. 

The conversion of the Jews is treated of in the thirtieth 
discourse. There was, in those days, much prayer in the 
Church, for the salvation of Israel. Marienborn, where these 
discourses were delivered, is near Frankfort-on-the-Main, one 
of Europe's great money centers, and abounding with Jews. 

The present discourse^ was based on the petition : " May 
the Sign of the Son of Man appear unto Israel, before Thou 
contest in the clouds to judge the world ! " 1 

The following texts prompted this prayer : 

1. Blindness, in part, is happened unto Israel, until the 
fullness of the Gentiles be come in ; and so all Israel shall be 
saved. (Rom. xi, 25-26.) 

2. Other sheep I have, which are not of this fold. (John x, 4.) 
Jews and Gentiles will, in the end, become one fold. Paul 

tells the Hebrews, that the Gentiles shall not be made perfect 
without them. (Heb. xi, 40.) 

Whilst we are preaching the Gospel to the Gentiles, it 
is right and meet, that prayer should go up for the conversion 
of the Jews — even before the fullness of the Gentiles be 
come in, at the end of the world. Such prayers are like 
birds' voices, ^in early Spring, before the Summer has begun. 2 

The Apostles were commanded to begin at Jerusalem. 
Many thousand Jews were converted by "ministers of the 
circumcision for the truth of God/' (Rom. xv, 8,) during the 

1 W. Lit., p. 275. 

2 So ein Flehen und Seufzen als in der Gemeine seit etlichen Jahren fur 
die armen Juden aufsteigt, ist : 

EineFruhlings-Vogleins-Stimme, 

Eine Evangeiistin von des Sommers Anbeginne. 

W. L., p. 275— below. 

(39) 



40 



OLD LANDMARKS. 



apostolic age. And ever since, many Jews and Gentiles have 
been " sealed with the Holy Spirit of promise/ 7 which is "the 
earnest of their inheritance, until the redemption of the pur- 
chased possession, unto the praise of His glory. (Eph. i, 14.) 
Two question here present themselves : 

1 . By what means will " all Israel" be converted, en masse, 
when the fullness of the Gentiles shall have been brought in? 

2. By what means may Israelites be converted in detail, 
before the second coming of Christ ? 

1. The great mass of the people of Israel will, in the end, 
be convinced of the sin of unbelief, precisely in the same way 
in which all atheists will be convinced. Samuel Basnage, a 
French divine, in his preface to the Bible, says : " God will 
cause the Jews to acknowledge Jesus as the Christ, en les 
ierrassant, i. e., by striking them down, and confounding 
them." When the Jews shall behold the Sign of the Son of 
Man in the clouds, they will make the amende honorable, by 
weeping and lamenting with broken hearts. Every Jew of 
every tribe, will see, with terror and dismay, Him whom their 
forefathers pierced. (Rev. i, 7.) They will behold the side- 
wound, (which is the Sign of the Son of Man) and repent; 
every one of them, with a repentance quite as genuine as that 
of Ahab and the Ninevites. This general conversion of the 
Jews and of all those atheists who reject the atonement, 
through the panic-power of the Sign of the Son of Man 
coming in the clouds, is their pis oiler, or last resource. For 
He will finish the work, and cut it short in righteousness : 
because a short icork will the Lord make upon the earth." 
(Eom. ix, 28.) 

And that the repentance, wrought on that great and awful 
day, may avail as much as a death-bed repentance now does — 
who can deny ? And that a death-bed repentance can be of 
no avail — who will assert ? 

2. "By what means may Israelites be converted in detail, 
before the second coming of Christ ? How can they be con- 
verted, whose carnal reason revolts against faith? How can 
the circumcision (Rom. xv, 8), be won to Christ whom they 



THE SALVATION OF ISRAEL. 41 

hate, because their consciences charge them with having 
crucified the Lord of Glory? Had Pilate and his soldiers 
known Christ as well as the Jews knew Him, they would not 
have taken His life. (1 Cor. ii, 3.) 

The answer to the question, "how can the individual Jew 
be saved?" is: The Sign of the Son of Man must convert him, 
■even as it may convert the entire Jewish race, on the last day. 
The experience of Thomas must be the experience of every 
Jew. His heart must be pierced by the message, that Jesus, 
whom they slew upon the cross, rose from the dead, and is the 
Lord of Glory. What Thomas felt, both Jew and atheist 
must feel ; whereupon they will confess Him, whose pierced 
hands and open side are evidently set before them, to be 
their Lord and their God, 

The simple word of the cross can alone produce this effect. 
But the Holy Ghost must be in this testimony, or rather in the 
men who deliver it. Such men will not use enticing words of 
man's wisdom ; but they will preach Jesus in a demonstration 
of the Spirit and of power (1 Cor. ii, 4). Christ must needs live 
in His witnesses, and impart life and power to them. When 
the Shunaniite's child died, Elisha gave his prophet's staff to 
his servant Gehazi, that he should lay it on the face of the 
child. He did so — but the child did not awake. But when 
Elijah came himself, and lay upon the child, and put his mouth 
upon his mouth, and his eyes upon his eyes, and his hands upon 
his hands, then it came to pass that the flesh of the child waxed 
warm ; and when he had stretched himself again upon him, 
the child sneezed seven times, and the child opened his eyes. 
(2 Kings iv, 34, 35.) Sermons, services of song, litanies, 
liturgies, etc., are nothing more than a mere " prophet's staff." 
A man may engage in all these things ten years, and longer, and 
yet remain spiritually dead. But when Christ Himself comes 
and reveals His redeeming love to the sinner, and then bids 
him live, and live forever, this alone converts him into a true 
child of God ; and, if need be, into an able minister of the 
New Testament both to the Jew and to the Gentile." 3 

3 W., Lit. p. 264. 



CHAPTER IX. 



THE SALVATION OF THE WORLD. 

31. The thirty-first discourse has for its motto the follow- 
ing lines : 

" Rock of Ages, rent for me, 
1 would hide myself in Thee, etc., 
Oh ! may all the world beside 
Find a shelter in Thy side." 

This prayer includes : 

1. Those who are now in Christ ; and, 

2. All the world beside. 

1. The riven side of Jesus is a strong tower, and the 

righteous runneth into it, and is safe. Christians do 
not hold the fort, but the fort holds them. There is 
now no condemnation to them who are in Christ Jesus. 
His wounds are the clefts or windows into which 
souls, like affrighted doves, flee for safety. Here they 
rest — and hence they again fly abroad as Gospel-car- 
riers ; and hither they return, ever praying : 

" Rock of Ages, cleft for me, 
I would hide myself in Thee." 

2. The other prayer is : 

" O may all the world beside, 
Find a shelter in Thy side." 

All true believers feel authorized, by a multitude of 
strong and impregnable texts of Scripture, to pray for 
the salvation of the whole world. The various specu- 
lations of men about a Millennium, and concerning the 
comfort, which still remains to those who have died in 
their sins, that they may, after having passed through 
purgatorial fires, be finally saved, etc. — all such ideas 
the Brethren deemed fanatical. But they condemn 
no one, who in ecstatic moments of rapturous love, 
fervently longs and prays for the salvation of all men. 
Paul wished himself to be accursed from Christ, if the 
salvation of his brethren and kinsmen after the flesh 
(42) 



THE SALVATION OF THE WORLD. 



43 



could thereby be accomplished. How like his Master, 
Christ, who became a curse for us ! Moses, too, prayed 
to be blotted out of the book of God, if the sin of 
Israel could thereby be taken away. Such prayers, 
though they may seem to be presumptuous and un- 
authorized, are not displeasing unto the Lord, who 
knows the hearts of His servants. 
But it is one thing, to wish that all men might be saved : 
and quite another, to preach universal salvation as one 
of the tenets of the Church." 

After adducing sundry texts, such as : 1 Tim. iv, 10 ; 
1 John ii, 2 • Math, xx, 28 ; John i, 39 ; John vi, 51 ; John 
iii, 16, 17 ; John v, 22 ; Acts xvii, 31 ; 1 Tim. ii, 4 ; 1 Cor. 
xv, 22, the preacher further says : 

" All these texts give us full authority to pray, that all the 
world may yet find shelter in His side. When John 
said: "He came with water and with blood," (1 John 
v, 6,) he referred to the blood which came forth from 
the side-wound, as an atonement for the sins of the 
whole world ; and to the water, as a symbol of the 
Holy Ghost, who purifies the hearts of those, whose 
sins have been forgiven. Nothing can shut souls out 
of heaven, but their own pride and unbelief, their pre- 
sumptuous self-righteousness, their blasphemous rejec- 
tion of an atonement by blood, and their scornful refusal, 
to be put into the same category with the thief on the 
cross, and with the woman with seven devils, and 
to be saved on the same terms with them, namely, 
through blood-bought mercy and forgiveness. In 
short, nothing closes heaven against them, but their 
rebellious denial, that they are in danger of the judg- 
ment, simply, because of their want of faith in Jesus 
Christ, and Him crucified. This alone, is the cause 
why, and the way in which, men lose their souls. 
On the other hand, a pungent sense of sin, misery, 
and damnableness, affords an all-sufficient title for a 
shelter within the clefts of the Rock. The prayer: 
" Lord, remember me ! " or : " God be merciful to me a 
sinner," may, in the dying hour, serve as a plank on 
which a poor ship-wrecked sinner may land on the 
heavenly shores. If this be not so, how dare men say, 
as is generally done at funerals, that the departed soul 



OLD LANDMARKS. 



"whose lifeless remains we now inter," has gone to 
heaven ? 

Paul, however, declares concerning those who say: 
'Let us continue to sin, that grace may abound' — and 
' let us do evil that good may come 1 thattheir damnation 
is just,' " (Bom, vi, 1-8.) 



CHAPTER X. 



• THE MORAVIAN CREED SUMMARIZED. 

The foregoing chapters treat at sufficient length of those 
doctrines especially, with which the founders of the Moravian 
Church moved the hearts of thousands in Christian and Pagan 
lands. 

A summary of all the articles of the Moravian Creed is 
now in place. Some seem to think that the Moravian Church 
has no creed. Every man who calls himself a Christian, must 
have a creed. He that has no creed, is, simply, an infidel. 

The different articles of the Moravian faith are contained in 
the hymnals and catechisms of that Church ; and are ranged 
in the order in which the Holy Ghost, who is the author and 
interpreter of the Bible, presents them to the soul. 

The following summary of doctrine is taken from an 
Indian Hymn-book, translated from the German by David 
Zeisberger, 1 the well-known Missionary, and published Sep- 
tember 8, 1802; and revised and republished by Abraham 
Luckenbach, Canada, (also a Missionary,) and printed by 
J. & W. Held, Bethlehem, Pa., 1847. The order in which 
these articles of faith appear in the Indian Hymn-book, is pre- 
cisely the same as that of all Moravian Hymnals throughout 
the world, with the solitary exception of the one published 
at Bethlehem, Pa., 1876. 

The Moravian Creed is usually set forth under the follow- 
ing heads : 

I. The Word of God. 
II. The Fall and Corruption of Man, and his Re- 
demption by Christ. 
III. The Incarnation and Birth of Jesus Christ. 

1 Bead " Life and Times of David Zeisberger," by Bishop E. de 
Schweinitz, S.T.D. 

(45) 



46 



OLD LANDMARKS. 



IV. The Circumcision, and Name of Jesus. 
V. The Sufferings and Death of Jesus Christ, and 
His Rest in the Grave. 
VI. The Resurrection of Christ. 
VII. The Ascension of Christ and His sitting at the 
right hand of God. 
VIII. The Holy Trinity. 
IX. The Heavenly Father. 

X. Christ, the Son of God, our Saviour. 
XI. The Holy Ghost, and His gifts and operations. 
XII. God's call of grace to the unconverted sinner. 

XIII. Repentance unto life. 

XIV. Faith in Jesus Christ. 
XV. Forgiveness of sins. 

XVI. The Surrender of the heart to Jesus. 
XVII. Communion with Christ and true faithfulness. 
XVIII. Thankfulness for the Incarnation and Death of 
Jesus. 

XIX. Beholding the Wounds of Jesus in faith. 

XX. Love to Jesus. 
XXI. Brotherly love and Christian union. 
XXII. Self-knowledge and longing for more grace. 

XXIII. Sanctification. 

XXIV. Humility, simplicity and growth in grace. 
XXV. Resignation, confidence and patience in tribula- 
tion. 

XXVI. The Christian Church. 
XXVII. Baptism. 
XXVIII. The Holy Supper. 

XXIX. Christ's coming in His glory ; our departure unto 
the Lord, and the Resurrection of the body. 
XXX. The Church Triumphant and the Glory of 
eternal life. 



CHAPTER XI. 



EXPOSITION OF THE TEN COMMANDMENTS. 
Hebrnhut, March 31, 1730. 

I. Thou shalt have no other Gods, besides Me. 

We must not suffer any man, not even " the powers that 
be," no teachers, no preachers, nor our most intimate and 
faithful friends, nor our Christian brethren, or spiritual fathers, 
to seduce us into anything that is contrary to God's will, and 
against our conscience. We must steadfastly hold to the de- 
termination to love, esteem, and obey a brother or sister, only 
so long as they are in thought, word and deed, of God, in God, 
and for God; contrariwise, we must say to them as our 
Saviour said to one of His best friends, who was also a witness 
of His transfiguration : " Get thee behind me, Satan ; thou art 
an offense to me." (Matt, xvi, 23.) 

II. Thou shalt not make to thyself any graven image, nor 
the likeness of anything, etc. 

The Lord must rank first in our affections. Whatsoever 
beauty, gifts or virtues may be found in any animate or in- 
animate, rational or irrational being, or in any material or 
spiritual, earthly or heavenly creature, whether real or im- 
aginary, even though we behold the greatness of God in them, 
yet must we love God above all ; and next to Him, and be- 
cause of Him, and according to His will, the works of His 
creation. 

III. Thou shalt not take the name of the Lord, thy God, in 
vain. 

We should never, in thought, word or deed, make promises 
to Omniscient and Omnipresent Love, nor rush headlong into 
any enterprise, however sacred, unless we are sure that we are 
doing so with all our heart, and are certain that we can keep 

(47) 



48 



OLD LANDMARKS. 



our word — lest, through our fickleness and indecision, we bring 
upon the cause and kingdom of God the just reproach : " This 
man began to build and was not able to finish." (Luke xiv, 30.) 
When guilty of a misdemeanor, we should not try to exculpate 
ourselves at the bar of our own conscience, nor with others. 
If we know that we have done wrong, we must not attempt to 
cover it up by misrepresentations. Remember Annanias and 
his wife Sapphira. 

IV. Remember the Sabbath day to keep it holy. 

The weekly Sabbath day, which the Lord has set apart 
unto all nations as a day of rest, should be observed in due 
form, as a divine service, habitually and regularly. We 
should employ this day, as God would have us do, in collect- 
ing our thoughts, which during the week are divided and 
scattered amid the many distractions of active life ; and in 
concentrating them on the one thing needful. Having shut 
out the world, we make room for the fullness of God to per- 
vade the soul. This is Luther's meaning when he says : 
" Cease from your own works, that God may work within 
you." 1 If this object is not attained, the Sabbath is not rightly 
kept in the sight of God ; just as we read of the first churches 
and their disorderly manner of partaking of the Lord's 
Supper : " When ye come together, therefore, in one place, 
this is not the Lord's Supper." (1 Cor. xi, 20.) 

V. Honor thy father and thy mother, etc. 

We must, above all things, pay honor and render obedience 
to our Father which is in heaven ; and, at the same time, fear, 
honor and respect our earthly parents or superiors, even if 
they chastise according to their own pleasure, not only the 
good and gentle, but also the froward. (1 Peter ii, 13.) Our 
veneration for them must not cease, even if we are no longer 
able to consider them upright. Finally, it becomes us to be 
as truly subject, in love, to those who have been placed over us 
by others, as we would be to those whom we have ourselves 



" Du sollst von deinem Thun lassen ab, 
Dass Gott sein Werk in dir hab\" 



EXPOSITION OF THE TEN COMMANDMENTS. 



49 



chosen to the office, and esteem them all very highly in love 
for their works' sake. (1 Thess. v, 13.) We should espe- 
cially count those worthy of double honor who labor in the 
word and doctrine, and not be intractable, perverse or heretical, 
either openly or secretly. 

VI. Thou shalt do no murder. 

A grand defect, and a most fatal error in a Christian, is to 
foster ill-will even towards his bitterest enemies. We should 
harbor no animosity against God's enemies or against 
our own, even if they persecute us individually, or God's 
Church collectively ; nor against murderers ; on the contrary, 
we must at once repress every desire that vengeance might 
overtake these great sinners, these hypocrites, or these false 
brethren. Earnest prayer for their recovery should arise from 
oar hearts instead. No living creature should be wantonly 
destroyed or tortured. Even dangerous creatures should 
either be bettered if possible, or put out of reach, rather than 
killed ; and that we should rather risk injury from them, 
than hasten their destruction unduly. 

We must allow no injuries to disturb or distress us, but 
rather seek to turn them to some good account, and employ 
every means in our power to promote the good of our fellow- 
men. It is criminal and dangerous to disregard and neglect 
these things. 

" Whosoever is angry with his brother," etc. Matt, v, 22. 
"Whoso hateth his brother is a murderer.'' 1 John iii, 15. 
" Father, forgive them," etc. 

" Lord, lay not this sin to their charge." Acts vii, 60. 
" If a brother and sister be destitute," etc. James ii, 15. 
" A righteous man regardeth the life of his beast, but the 
tender mercies of the wicked are cruel." Prov. xii, 10. 

VII. Thou shalt not commit adultery. 

It is wrong to look upon a woman to lust after her, whether 
with a view to marriage or not. We must give evidence that 
we regard the married state into which we have entered, pro- 
fessedly in the name of Christ, as holy. We must " know no 
man," not even the image of Christ " after the flesh," but 



50 



OLD LANDMARKS. 



should regulate all our actions, in or out of wedlock, according 
to the prompting and direction of that anointing which teaches 
men of all things, and is truth, (1 John ii, 27) ; so that, both 
by day and by night, yea every moment of our lives, nothing 
may keep us from enjoying the love of God, together with 
peace and joy in the Holy Ghost. 

VIII. Thou shalt not steal. 

We should be so minded that no act of this kind gives us 
pain ; and that, if we endeavor to recover what has been pur- 
loined, our action should flow from a desire to be faithful 
stewards of the Lord, and from love to God and to our neigh- 
bor, and from a sense of duty when acting in an official capacity 
— but by no means from love to the thing which is taken — 
but rather give than receive. Rather share with the evil-doer, 
if it can be done without hurt and detriment to him, and if 
we may thereby show him the error of his way. Rather do 
this, than by forcibly recovering everything, effect his ruin, 
and leave his heart unchanged. 

Never accept a benefit from your neighbor if it is attended 
with inconvenience to him, though he would bestow it with 
hearty good will and even press it upon you. Never accept 
anything from one whom you know to be poorer than your- 
self, and take no compensation for any service which costs you 
nothing. Do not attempt doing good without first looking 
unto Jesus for strength. Expect no spiritual refreshing, nor 
wisdom from above, nor strength, sooner than it is given ; and 
consider the payment of your wages, even when faithfully 
earned, not so much as a debt which is owing to us, but as a 
kindness and a favor. 

IX. Thou shalt not bear false witness. 

It is wrong to repeat calumnies or anything that is spoken 
against any one, unless duty requires it. We should be sorry 
to see faults in our brethren, and never reprove them in the 
presence of others. Do not circulate any evil reports, but 
rather suppress them. Never insist that your opinion of the 
character of your neighbor is correct. When you advance an 



EXPOSITION OF THE TEN COMMANDMENTS. 51 

idea, do not endeavor to illustrate and explain it by adducing 
things which you have not fully ascertained to be true. 
X. Thou shalt not covet. 

We should not hanker after anything that we do not possess; 
nor after auy gift which we behold in another. Never credit 
the faults of a brother, merely because he is your superior, and 
enjoys more consideration than you do; and never betray and 
expose to others, real defects which you see in other Christians 
who happen to be more honored and more talented than you 
are. 

We should value the gifts which we have, but not covet 
those of others, nor envy them when we hear them well 
spoken of, and when we behold their personal success and the 
good they have done to others. In a word, we should have 
no will of our own. 

If a man has been justified by the Saviour's grace, and 
would remain happy, let him examine himself (1) whether, 
before his conversion, he was inclined to pride, and whether 
or not his mind is still ruffled and disturbed when innocently 
brought under suspicion of having committed some ridiculous 
or blameworthy act, and whether or not a desire arises to be 
justified in the matter so as to enjoy a fair reputation. 

(2) Is any one predisposed to sensuality ? Let him examine 
whether there is anything in earth or in heaven which, on 
account of its amenity, can still create a desire for its possession, 
and whether he can resist all hankerings after things that 
afford pleasure. Let him prove himself, whether he can 
cheerfully suffer acute pain, and undergo severe hardships for 
Christ's sake. 

(3) Is any one avaricious by nature, let him ask himself, 
now that he is a child of God, whether he would feel hurt if 
he were overlooked in the daily or other ministrations, whilst 
others are supplied who stand in far less need of help than he 
does. 

(4) Is any one disposed to be slothful in business, let him 
examine himself whether he is still inclined to shirk work, is 
slow and apathetic in doing it, and whether he soon grows 



52 



OLD LANDMARKS. 



tired, and leaves it, and seeks rest and ease, and even puts off* 
or leaves work before it is done, which he might have attended 
to at once. 

In all these things there lies concealed an accursed thing, 
which must be destroyed from among God's people. Christ 
strengthening us, the heart being filled with grateful love to 
our crucified Redeemer, we may and we ought to be freed 
therefrom. As soon as we discover these evils in us, we must 
beg to have them consumed and removed by the same Light 
which discovered them to us. 2 



2 Biidingische Sammlung. 1 Band. p. 334. 



PAET II. 



PEIMITIYE MORAVIAN PRACTICE. 



PRIMITIVE MORAVIAN PRACTICE. 
INTRODUCTORY NOTE. 

In 1727, the time of the revival and restoration of the 
Moravian Church, and for some years after, there was nothing 
in its economy but what the Holy Scriptures enjoin as neces- 
sary to the spiritual well-being of its membership. " There 
never was a people less addicted to sectarian forms than the 
Brethren of that day. They constantly brought forth old 
things and new out of the good treasure of their faith and ex- 
perience. They gladly adopted whatever modes and measures 
of other churches they found more efficient than their own." 1 

Whoever seeks only the things which are Jesus Christ's, 
admits this to be right. Not so the sectarian, who chiefly 
seeks the glory of his own denomination. He zealously holds 
fast to cast-iron forms. He even goes so far as to assert, that 
each church ought to have some peculiarity, wherewith to 
distinguish it from other churches — in direct contradiction with 
what the Apostle Paul says : 1 Cor. i, 10-13, and 2 Cor. 3-13. 



1 Schrautenbach's Zinzendorf, pp. 39 and 94. 



CHAPTEE XII. 



PRIMITIVE MORAVIAN PREACHING. 

Jesus Christ and Sim Crucified ; and the inward witness 
of remission of sins through His blood, were the principal topics 
of preaching during the best days of the Moravian Church. 
On this foundation they built gold, silver, and precious stones. 

That these doctrines are fraught with the elements of true 
spiritual power, appears from the numerous conversions which 
result from them — provided always, that the preacher is, him- 
self, endued with power from on high, and can speak from 
personal experience. The common people hear such men 
gladly, and many souls are won to Christ. 

There are those, however, who are of a different sort, but 
who also have a large following. They attract men more by 
factitious means — such as, fine oratory, music, beautiful 
architecture, ritual, church-pageantry, etc., than by the simple 
Word of the Cross. 

The Old Brethren well knew how to divide the Word 
rightly. They presented Gospel-truth symmetrically, i. e. y ac- 
cording to the proportion and analogy of faith, and kept back 
nothing. They shunned not to declare all the counsel of God 
concerning man, from the moment of his creation till to 
the sound of the last trump. Redeeming love was their con- 
stant theme. What they had seen and heard, declared they 
unto others, so that they also might have fellowship with 
them. (1. John i, 3.) 

This fellowship constitutes the Church of God ; but, " the 
Church/' said the brethren, " is like water ; which, if it is not 
kept in motion by streams flowing in and running out, becomes 
stagnant and putrid. The Church must have constant in- 
crease from without ; and evangelists must ever be going out 
(56) 



PRIMITIVE MORAVIAN PREACHING. 



57 



into the world." They called the latter, " good soldiers of 
Jesus Christ "; and of these there was, in those days, a large 
army both at home and abroad. They achieved great con- 
quests in almost every part of the world. John Wesley 
remarked, concerning Peter Bohler's labors in England : " O 
what a work has God begun, since his coming into England ! 
Such a one as 'shall never come to an end, till heaven and 
earth pass away." 1 

The qualifications of a true minister have already been 
defined. He is simply a pardoned sinner, upon whom 
necessity is laid, to show forth the praises of Christ, who has 
called him out of darkness into His marvelous light. 

When the Brethren declared the testimony of God, they 
"came not with excellence of speech and with wisdom; so that 
the faith of their hearers might not stand in the wisdom of 
men, but in the power of God." They knew, too, that the 
best and wisest theologians may fall into divers hurtful 
snares : such as bigotry, prejudice, idle speculation, intoler- 
ance, ambition, jealousy, etc., and that the only cure for these 
evils is — to look unto Jesus and His wounds. It is this alone 
that can work in man " a meek and lowly spirit." " But not 
many wise men after the flesh are called." 2 

Meekness of spirit, however, does not exclude " great bold- 
ness of speech." The latter is the natural and spontaneous 
outcome of love and gratitude to Him, who laid down His 
life for sinful mankind. 

The following quotations express the mind of the brethren 
on this head : 3 " In an Apostolic Church, a gentle mode of 
teaching is appropriate. But if, in mixed congregations, there 



1 Wesley's Journal. Vol. I, p. 87. 

2 " Der Eifer, die Blindheit, der Vorwitz, der Bichtgeist, der Schwindel, 
der Amtsneid, sind Dinge die sich die Theologi zu Schulden kommen 
lassen; deren Kur man aus des Lammlein's Leiden erhalten und statt 
ihrer, ein sanften stillen Muth bekommen." — Zinzendorf. 

* In Apostolischen Gemeinen lassts sich sanft herfahren. Wo sie aber in 
den Religionen, (gemischten Gemeinen) keine Donnerkinder, keine Eliasse 
mehr haben, so schlaft gewiss alles ein. Das Predigen, das Dringen an die 



58 



OLD LANDMARKS. 



are no sons of thunder, no Elijahs, the people go to sleep." 
" The style of preaching to which many congregations are 
forced to listen, is entirely too philosophical, cold, logical, 
abstruse, cautious and reserved. A preacher, in order to be 
successful, must be bold and mighty, through God, to the 
pulling down of strongholds, casting down imaginations and 
every high thing that exalts itself against the- knowledge of 
God, and to the bringing into captivity every thought, to the 
obedience of Christ." (2 Cor. x, 5.) " He must bear down all 
opposition ; tear down the fair but false fabrics of formalism 
and selfrighteousness ; overturn, burn and destroy every 
wrong foundation, together with its superstructure, ere it is 
possible to build up a spiritual house unto the Lord." 

" A preacher must start out with the idea, that the gener- 
ality of his hearers are plain people, on whom learned argu- 
ments have less effect than the emotion which they perceive 
in the speaker, which carries with it a divine and almost 
magnetic power." 4 

"Let every minister rest assured, that if he desires to enjoy 
ease, and have things go on smoothly in his congregation, 
revivals and conversions dare not take place. As soon as 
these occur, the devil is loose, no matter how decently and in 
order everything may be conducted." 5 

Consistency and decision, as well as boldness, are very im- 
portant qualifications of a Christian preacher. His trumpet 



Seelen, ist zu philosophisch, gelassen, biindig, liberlegt, reservirt. Es will 
durchgesetzt, und zuweilen ein guter Fleck eingerissen und nieder ge- 
brannt sein, ehe wieder gebaut werden kann. —"Jeremias von Zinzendorf , 
p. 202. 

*Von den Zuhorern hat man sich den General-Concept zu machen, dass 
die Meisten dumme Leute sind ; und dass alle Argumente bei ihnen so viel 
nicht ausinachen, als die Bewegung des Herzens, welche sie im Redner 
verspuren ; die eine gottliche und fast magnetische Kraft bei sich hat. — 
Theologische Bedenken. p. 43. 

5 " Wenn man ausere Ruhe behalten will, so darf sich niemand bekehren. 
Denn so bald das geschiehet, ist der Teufel los, man mags so ordentlich 
machen als man will." — Zinzendorf. 



PRIMITIVE MORAVIAN PREACHING. 



59 



should not give an uncertain sound. His speech ought not 
to be yea and nay, — but in Christ, it should always be yea! 
He must not be a trimmer, or a time-server, loving the praise 
of men more than the praise of God. Those men of God, 
who were instrumental in bringing about the great revival in 
Herrnhut in 1727, and in building the Church of God in that 
place, were not orthodox with their mouths only, and hetero- 
dox in their hearts. A double-minded man is unstable in all 
his ways. (Jas. i, 8.) On this subject I quote from the 
minutes of a Conference, held in Marienborn, in December 
1745, the following passage : " A subtle desire of the heart to 
cover up and set aside the blood of the Saviour ; an inward 
craving for riches, and impatience under reproach, are things, 
which mere orthodoxy does not remove. There are orthodox 
men, even of the pious sort, in whom these evil dispositions 
sometimes manifest themselves/' 6 God's ministers are true 
men. They partake of the spirit of Paul, Luther, Zinzen- 
dorf, Peter Bohler, John Wesley, George Whitefield, etc. 7 In 
the hands of such men, the work of God will always prosper. 
If there is spiritual declension, and a want of growth in any 
church, it is owing mainly to a want of power in the pulpit. 
It is vain to seek the cause elsewhere. A lack of pulpit- 
power may be accounted for, in two ways. It may be at- 
tributable to a want of soul-power, i. e., to spiritual leanness 
in the speaker ; and in addition to this, to the traditional idea, 
that the Gospel ought to be preached in a smooth and mild 
way. The primitive Brethren considered this latter mode, 
as we have just seen, 8 appropriate only in apostolic (i. e., con- 



6 Die innere List, des Heilandes Blut zu verschwemmen und auf die Seite 
zu schieben ; die innere Begierde den Keichthum so mitzunehmen ; das 
Unzufriedensein mit der Verachtung, hebt die Orthodoxie nicht : sondern 
das bleibt, auch bei einem fromrnen Orthoxen. — Synodus Marienborn, Decem- 
ber 8, 1745, 9 A.M., Session XVII. 

7 George Whitefield acknowledged, at dinner in the house of Mr. Benezet, 
Philadelphia, Pa., that Peter Bohler was his spiritual father. (See Minutes 
of a Synod at Marienborn, July 13, 1745. 

8 See p. 58. 



60 



OLD LANDMARKS. 



verted) churches, but utterly out of place in mixed congre- 
gations. This latter distinction should not be lost sight of. 

Pastor Frohberger, a Lutheran preacher in Eennersdorf 
near Herrnhut, in his " Letters on Herrnhut," speaks in 
very laudatory terms of Moravian preaching as it was in his 
day, 1796, compared with that of other German pulpits. 
He indulges in the following expressions : " Of all religious 
discourses, those produce the best effects, which lack all rhet- 
orical ornament and are delivered in soft and low tones, and 
are well-ordered and thorough as to matter, and drest in 
choice, pure, and lucid language — such being best suited to 
the mental capacities and spiritual wants of the people." 10 

All this seems quite plausible ; and it is very likely that this 
style of preaching may yet be brought to a high pitch of per- 
fection, now that manuscript-sermonizing is permitted in* 
Moravian pulpits ; which, in other and better days, was not 
the case. 

Frohberger furthermore says, in effect, that eloquence may 
be well enough, yea, even necessary in cases of emergency, 
when the people must be aroused to action by powerful 
oratorical appeals ; for instance: when rebellion threatens the 
state, or when aid is required to relieve distress by pestilence 
or famine, or in sudden calamity by fire or water, etc. ; but, that 
such earnest appeals are quite out of order, when the gospel 
is preached ! He even asserts that impressions produced by 
eloquent and impassioned sermons, are usually spurious and 
evanescent. 

As to the doctrines preached by the Moravian Brethren, this 
Lutheran divine says : " The Brethren never approved of, 
nor adopted the new and pompous idea of the perfectibility 
of the fundamental truths of Christianity laid down in the 
Bible. At each Synod the resolution is renewed to abide by 
the Gospel of Jesus Christ ; nor will any future Synods of 
the Brethren attempt to make the fundamental truths of 
Christianity more perfect than they now are." 11 

10 Frohberger's Letters, p. 392. 

11 Frohberger's " Briefe uber Herrnhut," p. 320. 



PRIMITIVE MORAVIAN PREACHING. 



61 



Whatever may be thought of this man's theory on the 
subject of pulpit-eloquence, it is to be hoped that the Mora- 
vian Church will ever continue to deserve the good opinion, 
which he and others have had, as to the purity of its 
doctrine. 

Woe unto him on the judgment-day, (Gal. i, 8-9), who 
attempts to add to or take away from the fundamental doc- 
trines of the Bible, whether by any newly discovered laws of 
criticism or evolution, etc., or by any other cunning device of 
Satan. The Apostle, in his letter to the " saints and faithful 
Brethren in Christ which were at Colosse," bade them beware, 
" lest any man spoil them through philosophy and vain deceit, 
after the traditions of men, after the rudiments of the world, 
and not after Christ." (Col. ii, 8.) 

When a preacher's heart is filled with love and gratitude 
for his own redemption by the blood of Christ, he becomes 
truly eloquent, and wields a far greater power over the minds 
and hearts of his hearers, that the finest rhetorician or elocu- 
tionist. But what can be expected from pulpits, in which 
there is neither rhetoric, nor elocution, nor heart-eloquence? 



CHAPTER XIII. 



SPECIAL CARE OF SOULS. 

" If a preacher is concerned for the salvation of his hearers, 
and if he would bring forth fruit that shall remain, he will 
' gather together into one/ as far as he is able, all those souls 
who have been awakened." Such was the constant practice of 
the early Brethren. 1 Immediately after an effective discourse, 
they took aside those who had been impressed; and spoke 
closely with each of them, in order to deepen these impres- 
sions, and to ' expound to them the way of God more per- 
fectly.' (Acts xviii, 26.) If this is not done, the world and 
its ungodly lusts are likely to efface the convictions wrought in 
their souls by the sermon. 

In Zinzendorf 's " Jeremiah, a Preacher of Righteousness," 
we find the following : " Long sermons do very little good. 
If the preacher could induce those who have been affected by 
his sermon and are now meditating on the Saviour's offers of 
mercy, not to go from the church straight to the dinner-table, 
or to the tap-room, or into worldly society, much good might be 
done. The preacher should come to the understanding with 
his hearers on this matter. If something is not done for 
awakened souls, at that critical moment, the Devil comes and 
takes the good seed from their hearts, lest they believe and are 
saved. 2 

1 See Glaubrecht's " Zinzendorf in Wetteravia;" and what is there said 
about the labors of the Brethren in the old Castle Monneburg, near Marien- 
born. 

2 Mit langen Predigten wird nichts gehoben. Wenn man aber die" L elite 
von freien Stucken dazu bringen konnte, dass sie nicht aus der Predigt zu 
Tische, oder in die Schenke, oder in die Gesellschaft gingen (ich meine nicht 
allemal, sondern nur diesmal) wenn sie gefasst, voni Worte ergriffen ; wenn 
sie in der Meditation, in Ueberlegung der Vorschlage des Heilandes sind, 
(62) 



SPECIAL CARE OF SOULS. 



63 



The following narrative by one of the leaders of the Church, 
shows how the new life in Christ was fostered in those days : 

"In the year 1724 the corner-stone of an Orphan Asylum 
was laid at Herrnhut. The best thing of that year were our 
Friday-meetings in the house of the Countess of Watteville. 
None were admitted but those who had passed a thorough 
examination in regard to their conversion." 

" The Eev. Mr.Rothe's sermons were full of unction. Sunday 
services began at 6.30 o'clock in the morning, and were con- 
tinued with but little intermission until midnight. Their ' all- 
day meetings' were thus arranged. In the morning the 
people assembled in the Lutheran church at Berthelsdorf, one 
mile north of Herrnhut. The Count selected the hymns ; and 
whilst the congregation was engaged in singing them, he had 
a conference with Pastor Rothe in the vestry-room. When 
singing was ended, Rothe hastened into the pulpit, and said as 
much in two hours, as many another preacher could have done 
in five. None of the Moravians returned to Herrnhut, but 
remained in and around the church at Berthelsdorf, having 
brought bread along with them in their pockets. Immediately 
after preaching the children were catechised. This done, the 
Count, Pastor Rothe, Augustine Neisser, and Martin Dober 
took seats in front of the altar, when a religious conference 
was held, in which all were at liberty to take part, some 
speaking from their seats, and others from the galleries." 

" From the church they repaired to the Count's private 
chapel, where four or five hours were consumed in rehearsing 
the morning-sermon. They found great profit and delight in 
this exercise. The consequence was, that during the year 
conversions greatly multiplied." 

" The Rev. Mr. Schwedler, a man of great power and unction, 
once spent a Sunday there. This was on the 2d of July, 1 727. 
The Count preached in Herrnhut, the Rev. Mr. Rothe in the 

das sollte gut thun. Eine wichtige Materie dariiber man sich mit den Zuho- 
rern vergleichen sollte. Denn da kommt der Teufel, und nimmt das Wort 
vom ihren Herzen, dass sie nicht glauben und selig werden. — "Jeremias," 
Zinzendorf, p. 166. 



64 



OLD LANDMARKS. 



grave-yard, and Pastor Schwedler in Berthelsdorf. All three 
places were thronged with hearers. A preaching-stand having 
been put up in the open air, the Word of God was preached to 
a great multitude. It was then, that the breath of the Lord 
came upon them, and a great work of grace commenced, which 
continued, without interruption, throughout the remainder of 
the year. In Herrnhut the work became very powerful. 
Meetings for praise, prayer, and religious conference followed 
each other in quick succession. On Sundays they had sixteen 
meetings ; and when these were over, they had another service 
of three hours' duration. In the winter of 1727 and 1728, 
from fifty to sixty penitent souls struggled into life at Herrn- 
hut. When the people awoke in the morning, the first thing 
they heard was, who had been converted the night before. 3 

Bishop Spangenberg relates : "On the 2d of July, 1727, a 
remarkable work of grace commenced under the preaching of 
several brethren. On the 9th of July there was an unusual 
excitement at Herrnhut. On this day bands and class-meetings 
were established. Concerning these meetings Zinzendorf 
subsequently declared, that ( without them the Brethren's Church 
would never have become what it was.' On the 1 6th of July 
the Count prayed with great power and effect to the young 
people." 

July 22. — Ten brethren agreed to meet frequently in the 
grave-yard for praise, prayer, and mutual exhortation. 

August 5. — The Count, and fourteen brethren, spent the 
whole night in religious conference and prayer. About mid- 
night there was a general prayer-meeting in the grave-yard. 
The deepest feeling prevailed. 

August 6, 7, 8, 9. — The power of God was felt in an 
astonishing manner in their evening prayer-meetings. 

August 10. — In the afternoon service, Pastor Rothe was 
carried away by an extraordinary power. He cast himself 
down before God in prayer, and the congregation also. Till 



3 Narrative of the Commencement of Herrnhut, given at Herrnhaag by 
Count Zinzendorf, June 17, 1747. 



SPECIAL CAKE OF SOULS. 



65 



midnight they continued together, praising God, and cove- 
nanting with each other, with many tears and earnest 
supplications to dwell together in love and unity. When one 
ceased praying, another began. 

August 1%. — Every member of the church was visited. 

August 13. — The Holy Supper was celebrated at Berthels- 
dorf, and all hearts were melted in love. 

August 17. — A great work of grace commenced among the 
children. 

August 27. — A so-called hourly -inter cession 4 was now insti- 
tuted. There was some one engaged in prayer every hour of 
the day and of the night. 

These three days: August 13, 17, and 27, are annually 
commemorated by the Moravian Church to this day. These 
commemorations are now called festivals. 

About this time the church was divided into the following 
five classes : 

1. Those who are spiritually dead. 

2. Those who are awakened and seek to be saved. 

3. Babes in Christ, i. e., new converts. 

4. Young men in Christ. 

5. Fathers in Christ. (1 John ii, 12, 13.) 

Matthew Stach, the first Moravian Missionary to Greenland, 
speaking of the above classification of the Church in Herrnhut, 
of which he was a member, says : " All were satisfied with it; 
and none looked upon the other with any feeling of envy or 
contempt." 

The church was also divided into classes or choirs, according 
to age, sex, and station. A division into classes, merely 
according to age and sex, is quite practicable, even in a dead 
church. But a division into smaller classes for personal con- 
versation, is quite another thing. During great awakenings, 
there are generally, 1 . some who harden themselves ; 2. others, 
who repent and turn to God ; 3. still others, who find peace in 
believing; 4. and who, thenceforth, take delight in the 



* Stundengebet. 
5 



OLD LANDMAKKS. 



fellowship of God's children. Unless revivals are accompaniep 
by proper care of these souls, the enemy will quickly find 
occasion to cast reproach, not so much on backslidden converts 
(for the world loveth his own, John xv, 19), as upon revivals 
in general, and revival-work in particular. 

Yet " it is impossible but that offenses will come ; but woe 
unto him by whom they come." 

" Every man's work shall be made manifest." (1 Cor. iii, 13.) 
The fruits of genuine revival-work, in the apostolic sense of 
the word, " commend themselves to every man's conscience 
in the sight of God." There is frequently more lasting good 
effected, in a few weeks or months, in the conversion of souls ? 
during a series of gospel-services, than in as many years, by 
means of the ordinary routine-work of the so-called " church - 
year." The great revival at Herrnhut in July and August, 
1727, gave the first impulse to subsequent Moravian life and 
activity : which fact is to this day annually commemorated by 
the great Moravian Festival of the Thirteenth of August. 

On the subject of mutual edification and the special care of 
souls, Bishop Spangenberg, in a discourse delivered at Bethania, 
JNTorth Carolina in a noon-day service, June 26, 1759, said : 
"We have great cause for thankfulness to our Saviour for 
the wise regulation, that the care of souls is not committed to 
one person only, but to the whole Church, through its elders, 
and class-leaders. We now have less reason to fear the fate 
of so many servants of the Lord, who had been greatly blest in 
building up the Kingdom of Christ; whose work, so well 
begun, was, after their death, frittered away and destroyed, by 
their successors in office." And Satan, without waiting for 
their death, strives to have faithful ministers, whose labors had 
been blest with revivals, removed from their charge, and 
others put in their places who belong to a different school. 
These, like so many vampires, would fain draw out of the heart 
of newly-awakened churches, the very life-blood of religion. 
But they cannot succeed. God's children, though perplexed^ 
are not in despair; and though cast down, are not destroyed. 
One of the wisest things that John Wesley ever did, was to 



SPECIAL CARE OF SOULS. 



67 



introduce class-meetings into his societies. The wonderful 
prosperity of the Methodist Church, spiritually, numerically, 
and financially, is due, under God, mainly to its class-meetings; 
for they keep alive true fervency of spirit. As long as the 
Moravian Church upheld them, it prospered greatly. 

In addition to class-meetings, the Moravian brethren devised 
a plan, by which a frequent and thorough visitation of the 
entire membership was effected. The names of all the mem- 
bers were put on slips of paper, six on each. slip. These slips 
were all put together ; and from among the whole number, each 
one who had been appointed visitor, drew a slip, on which were 
written the names of those, whom it was his duty to visit and 
converse with. These visitors were expected to speak with 
every one on his list inside of fourteen days. These conver- 
sations took place during walks, or in dwelling-rooms, before 
or after working hours. Sometimes a visitor would suddenly 
step into a work-shop, and, without saying a word, merely 
look at his brethren. This look was well understood ! It 
conveyed the inquiry : Is Christ in your thoughts f 

As already stated, religious conferences, or as they are now 
called, experience or testimony-meetings, when the whole 
church is assembled together in one place, for singing, speak- 
ing, and prayer, were often held in the early days of the 
Church. But these meetings gradually gave way to liturgies 
in prose and poetry, of a recitative, antiphonal and choral 
character. They were meant to be substitutes for improvised 
prayer or experience -meetings. 

These liturgies are still in vogue ; especially in the old 
countries, and also, in various forms, in some Moravian churches 
in America. The original German litanies are very fine; but, 
beautiful as they are, they are not the means by which dead 
churches may be aroused. They are intended to be the utter- 
ances of hearts already burning with love to the Crucified 
One. Such hearts, however, do not need formulated phrases. 
The spontaneous overflowings of the heart, uttered in warm, 
heartfelt prose, enliven a Christian assembly far more, than 
the finest poetry. In the year 1780 (see Croeger's history) 



68 



OLD LANDMARKS. 



two Moravian ministers, Pfohl and Schroeder, tried to reintro- 
duce bands and classes ; but they failed, simply because the 
membership lacked the one thing needful, namely, spiritual 
life. 

A dead church cannot, by the way, exist without forms. 
Dead souls may simulate spiritual life by yam repetitions of 
set phrases ; and a dull, perfunctory round of forms may be 
called by the solemn name of worship. 

It is to be feared, that in many cases, these forms are, as it 
were, mere grave-clothes, wherewith dead souls are bound 
about. When Christ bid Lazarus come out of his grave, He 
said : " Loose him and let him go ! " If warm and earnest 
churches surfer themselves to be persuaded to set aside prayer- 
meetings entirely, and to put on, in their stead, the cold shroud 
of formalism, they will soon be chilled to death ! A new-born 
soul instinctively turns away from dead formalism and nar- 
row-minded exclusivism. Christ is his joy ; and loyalty to 
Him, the chief aim and object of his life. Compared with 
this, human forms and traditions are " trifles, light as air." 

Long; after liturgical forms had been introduced, Zinzendorf 
and Christian David declared, that free prayer and open 
testimony are natural and necessary elements in the com- 
mencement and proper conduct of great revivals. 5 And it 
has been so, ever since the day of Pentecost. 

Some object to improvised prayers on the ground that they 

are either too prolix or ungrammatical, etc., or, that they 

might lead to self-admiration ! By using a little tact in cor- 
es J o 

recting wrong tendencies, and by exercising some patience with 
the foibles of poor humanity, some of these evils can be cor- 
rected, and men might spare themselves the blame of throwing 
away the good with the bad. 

Some apprehend improper warmth and zeal in public wor- 
ship, if prayer and open testimony are not put under restraint. 
There is, however, but little danger to be feared in this respect. 
Men, in general, are not apt to become too fervent in spirit 



5 Croegers " Letters of Christian David," etc. 



SPECIAL CARE OF SOULS. 



69 



while serving the Lord, but rather the contrary. Had the 
Brethren heeded the warning which a great and good man 
gave them in 1740, the Spirit of God would have continued 
to work in their Church to this day, even as He wrought in it, 
at the time of its revival and restoration. In a letter entitled : 

John Wesley, Presbyter of the Church of God in England, 
(the Episcopal Church) to the Church of God at Herrnhut, 
in Upper Silesia, Germany, — we find the following words : 

"You greatly check joy in the Holy Ghost, by cautioning 
against sensible comforts, and have no tittle of Scripture to 
support you. Hence also your brethren damp the zeal of 
babes in Christ ; talking much of false zeal, forbidding them 
to declare what God has done for their souls, even when their 
hearts burn within them to declare it ; and comparing them 
to uncorked bottles, 6 if they with artless simplicity spoke ac- 
cording to the ability which God giveth." 

Compare the above with the words of Paul : " Quench not 
the Spirit. Despise not prophesy ings." (1 Thes. v, 19, 20.) 
" He that prophesieth, speaketh unto men to edification, and 
exhortation, and comfort." (1 Cor. xiv, 3.) 

6 TVesley here refers to the following words found in a letter addressed 
to him by the Brethren: — "Man kann den jungen Kindern in Christo or- 
dentlicher Weise, und wenn man versichert ist, dass sie sieh nicht etwa zu 
diesem und jenem Menschen, sondern warhaftig zum Heiland gefunden 
haben, (welches letztere bei einer gewissen Art von TVeibs-Leuten oft 
zweifelhaft ist), unmbglich verwehren dass sie sich freuen, und ihre Freude 
bezeugen. Kur miissen sie des Dings nicht zu viel machen ; sonst kann ein 
miserables Gewasche daraus werden, ein Battologein, eine Yerstreuung alles 
Guten, und praecise das, was eine Bouteille mit Spiritus wird, die offen steht." 
JBudingische Sammlung. v. III. p. 850. 

Translation. — " We must on no account hinder newly converted souls, 
from manifesting their joys, if we have reason to think that they have been 
converted to God, and not to some man, as is often the case with a certain 
class of females." (This latter insinuation is not easy to prove, and had 
better not be made at all. Does charity always put the worst construction 
on doubtful matters ? And is there any reason or honesty in so magnify- 
ing exceptions, as to overshadow the actual truth? — Ed.) "But new con- 
verts must not be too loud in their demonstrations, lest their talk should 
become a miserable jargon ; a mere battology, and a frittering away of 
everything good that is in them, as with a bottle of spirits when left to 
stand uncorked." 



70 



OLD LANDMARKS. 



Even women prayed and prophesied in the above sense, no 
man forbidding them, unless they taught and usurped 
authority over the man. They were required to learn in 
silence with all subjection, clothed in modest apparel, with 
shamefacedness ; not with broidered hair, or gold, or pearls, 
or costly array. Nor was it deemed comely for a woman to 
pray or prophesy with her head uncovered. (1 Tim. ii, 12, 
1 Cor. xi, 5, 13.) " Philip, the evangelist, had four daughters, 
virgins, which did prophesy. (Acts xxi, 8. 9. See also Joel 
ii, 28, and Acts ii, 16.) 

The faith and practice of the Moravian Church in this 
respect, is thus denned : u We do not suffer women to act as 
official teachers ; but they may prophesy, unofficially ; or else, 
why would the Apostle have commanded them to wear caps?" 7 

The founders of the Renewed Church of the Brethren, in 
all their meetings, liturgical or otherwise, strove to keep each 
other in a proper state of mind, for the full enjoyment, of the 
blessings of the cross. The Redemption-Litany is of priceless 
value in this respect — although some have spoken against it 
as bitterly as others have, and still do, against improvised 
prayer. In both cases, their evil effects have been exagger- 
ated, and their good effects underrated. 

The state in which they desired ever to remain, consisted in 
brokenness of heart on account of sin, and in an abiding 
sense of weakness, — yea, helplessness. They exhorted each 
other, liturgically and otherwise, to flee fleshly lusts, and to 
keep themselves unspotted from the world ; and to avoid 
every form of self-righteousness and spiritual pride. They 
were fain to preserve each other from every influence that 
might disturb them in their meditations on the meritorious 
sufferings and sacrifice of Christ. They desired, above all 
things, to keep alive in each others hearts, a deep sense of 
gratitude for their redemption. In this happy fellowship of 



7 Die Weiber diirfen, ordentlich, nicht lehren, aber ausserordentlich weis- 
sagen ; sonst hatte ihnen Paulus nicht befehlen konnen, eine Miitze aufzu- 
haben. (Winter Conference in Marienborn ; 1740. Session ix, \ 10.) 



SPECIAL CAEE OF SOULS- 



71 



faith and love, they lived in blessed communion with the 
Father and the Son, through the Holy Spirit. Living by 
faith in the Son of God, their hearts were filled with love, 
joy, peace, long-suffering, gentleness, goodness, faith (courage), 
meekness and temperance. 

These things are the fruit of the Spirit, and not the product 
of human philosophy. Paul said : " When I am weak, I am 
strong because he looked unto Jesus. And those who do so, 
from moment to mpment, can say with Paul : " We all, with 
open face beholding, as in a glass, the glory of the Lord, are 
changed into the same image, from glory to glory, as by the 
Spirit of the Lord." (2 Cor. hi, 18.) 



I 



CHAPTER XIV. 

THE CHURCH. 

1, A HISTORICAL OUTLINE. 

The fundamental idea, whence sprang the Original Unitas 
Fratrum, is : " That it is possible to establish on earth a true,, 
living, visible, palpable Church of Jesus Christ." This idea 
produced the Bohemian and Moravian Reformation, of which 
John Hus was the originator. The old Church clung to this 
idea as to a precious jewel, and a sacred deposit entrusted to 
its special care. The Renewed Church, during the period of 
which I write, did so likewise. 

Luther also would fain have carried out this idea when he 
organized the Church which bears his name; but the State 
foiled his good intentions. At first the secular powers 
protected the Protestant Churches ; but, eventually, they 
subjugated them. At present, however, there is considerable 
religious liberty in some parts of the European Continent. 
In America the secular government protects all Churches alike 
— by not allowing them to interfere with each other, nor with 
the affairs of the State. 

The original Protestant idea of a true Church, having, in 
the course of time, become nearly obsolete, Spener, Franke 
and others sought to revive it. These men of God were, in 
consequence, denounced as pietists. Count Zinzendorf, whose 
grandmother was a pietist, and whose god-father was no less 
a personage than Spener himself, had imbibed from them 
Luther's original idea of the Church, and finally became the 
honored instrument of rehabilitating the Moravian Church 
on his estates in Upper Lusatia. 

The village of Herrnhut was the result. It is to this day 
the spiritual metropolis and legislative capital of the entire 
(72) 



A HISTORICAL OUTLINE. 



73 



Moravian denomination. The object of the Count in shel- 
tering these Moravian refugees on his estates was, however, 
not merely to re-establish the Old Moravian Church as an in- 
stitution having a discipline and hierarchy of its own; but 
principally to form a living Church of Jesus Christ, composed 
of awakened souls, who came to Herrnhut from the State 
Churches, the Mennonites, and other sects, as well as those from 
Moravia. The Count had wonderful success in carrying out 
this idea. 

In the minutes of Synod, held at Hirschberg, Silesia, in 
1743, we find the following remark: a The reason why we 
have adopted the name of " Brethren/' is because our Church 
not only represents the Church of Moravia, but embraces 
many souls who have left the Lutheran and Reformed de- 
nominations, on account of the brutality of certain theo- 
logians, who rendered their stay in the established Churches 
insupportable." 

" One might, therefore, with justice, dispute to us the name 
of * Moravian' Church — because it is a fact that thousands 
belong to us, who have seen as little of the old Moravian Con- 
fession as they have of Moravia itself. We, therefore, call 
our Synods 'Synods of the Brethren/ and our bishops 
' Bishops of the Brethren/ Episcopi Fratrum." 1 

It would not have been possible, however, to build up 
Herrnhut without adopting the economy of the old Church. 
jSTone of the Moravian exiles would have remained there. 
They would have sought out some other place where to re-es- 
tablish their old Church and revive its excellent rules and 
regulations for holy living. At one time they were on the 

1 " Die Ursache, uns nur schlechtweg Bruder zu nennen, ist, weil in unserer 
Kirche nicht allein die Mahrische Kirche steckt, sondern auch die Kircke 
aus den Lutheranern und Keformirten, die wegen der Brutalitiit ihrer 
Theologorum in ihren respectiven Kirchen nicht liinger subsistiren konnen. 
Es wird auch, am Ende, der Vorwurf, dass wir keine Mahrische Kirche 
sind, doch miissen durchbrechen : denn wenns in die Tausende gekt, so ists 
nicht verniinftig, Leute Miihrisch zu nennen, die ihr Lebtage die Mahr- 
ische Confession nicht gesehen. Indessen heisst unser Synodus, Synodus 
Fratrum, und unsere Episcopi, schlecht weg Episcopi Fratrum." 



74 



OLD LANDMARKS. 



point of doing so ; and nothing short of the great revival in 
1727 prevented it. 

The Count, however, constantiy reminded the sturdy de- 
scendants of the Old Brethren, that " Moravianism does not 
consist of outward forms; and that ritual, creeds, constitu- 
tions, episcopal succession, apostolic deeds and martyrdoms 
may easily become objects of undue veneration. People are 
sometimes flattered into a belief that they arc good Chris- 
tians because they are good church-men. Mere zeal for ex- 
ternals is a false zeal ; an abomination in the sight of God ; 
and an evil thing among men. To offer the most legitimate 
sacrifices is no more than to cut off a dog's neck." 2 (Is. lxvi, 
3.) " To that man will God look, even to him that is poor 
of a contrite spirit, and trembleth at His word." 

Some of the emigrants from Moravia at first supposed 
themselves to be good Christians, because they had forsaken 
houses and lands, and had endured great afflictions for the 
sake of their old Church. But when they received, at Herrn- 
hut, the knowledge of salvation by the remission of sins they 
were disabused of their error. Hardly one among a hundred 
Moravian exiles had been converted before they came to 
Herrnhut. When they left Moravia they had merely been 
awakened; largely through the apostolic preaching of Christian 
David. 

In the minutes of the Synod, held at Marienborn, July, 
1745, we find the following passage : " There is no church-form 
so hurtful to souls as the Moravian, if it lacks spirit and grace, 
and if it becomes nothing more than a mere " religion " or church- 

2 Alles Aeussere, das Bestgeordnete ist blosser Schematismus, der, sobald 
man bei ilim stehen bleibt, sich in ihm gefallt, bei seinem Besitz sich 

beruhigt, und ihn fur die Hauptsache annirnmt und das sind die heil- 

igsten Anstalten und Werkzeuge Gottes selbst, in Absicht auf den Menschen 
der sie zum Objekt seines Aberglaubens, und opus operatum macht — ein 
Greuel von Gott wird, und ein elendes Ding unter den Menschen, dem von 
nun an alles Principium der Kraft abgeht. Darum vernichtete der Graf, 
bei alien Gelegenheiten die Idee, dass die iiussere Kirchensache und Ge- 
meineinrichtung die Saclie selbst sei. Ob man die gesetzmassigsten Opfer 
bringt, oder einem Hunde den Hals bricht, ist einerlei. (Jes. lxvi, 3 ) 



A HISTORICAL OUTLINE. 



75 



institution, such as the established Protestant churches of Ger- 
many are. If the Moravian Church relapses into the condition 
of the latter, its discipline would make the worst sort of hypo- 
crites. An unconverted preacher together with his uncon- 
verted congregation might, indeed, adopt a good and laudable 
discipline; and he and his successors might keep it up for 
a hundred years ; but this would, after all, be nothing more 
nor less than a most execrable farce. The longer a man re- 
mains in such a Church and the more hardened he gets to be 
in it — the greater hypocrite he will become. We, therefore, 
account it an unspeakable blessing that the Moravian disci- 
pline has at last been introduced into a congregation of living 
Christians— for this excellent discipline will preserve its in- 
tegrity." 

"But when dead Churches adopt it, it will cause them to 
become twice dead, leaving to them not even the faintest 
resurrection hope." 

" It is a merciful providence that Luther did not organize 
his heterogeneous Protestant masses according to the strict old 
Moravian model ; and the fact that Calvin attempted to do 
so among his followers, was the cause of death and decay to 
his Church for the space of one hundred years." 3 

There is to this day a marked difference between the Mora- 
vian Church and other Churches in Europe. When a spirit- 

3 Unter den Tropis (church forms) ist keiner gefahrlicher, als der Mahr- 
ische wenn er ohne Geist und Gnade und ohne " aven" vom Kirchen 
Fiirsten als eine Eeligion gefuhrt; derm er macht Heuchler. Eine 
lobliche Kirchenzucht dabei man sich einhundert Jahre maintenirt und 
zwischen unbekehrten Lehrern und Zuhorern bestehen soil, giebt die exe- 
crabelste Commediantenschaft. Je alter und unbekehrter ein Mensch 
dabei wird, ein desto grosserer Heuchler muss er werden. Daher ists eine 
unbeschreibliche Gnade wenn die Mahrische Kirchen-Zucht in ein mit 
Geist und Gnade erfiilltes lebendiges Wesen hineinkommt, und es conser- 
virt. Kommt sie aber in ein todtes Eeligions- Wesen, so macht sie es gar 
todt ohne Auferstehungs-Hoffnung. 

Darum ist es eine gnadige Providenz vor die Lutherische Kirche dass 
Luther sich nicht mit den Bohmischen Briidern geschlossen ; und hin- 
gegen vor die Eeformirte Kirche eine Ursache des hundertjahrigen Ver- 
faulens dass Calvinus sich genauer mit ihrer Kirchenzucht eingelassen. 



76 



OLD LANDMARKS. 



ually-rninded brother leaves the German Province he is told, 
when he applies for a certificate, that he must not be surprised 
to find the same difference between the American and German 
churches of the Brethren as that which exists between the 
Lutherans and the Brethren in Germany. Yet it is an inter- 
esting fact that the German Brethren have many societies 
within the pale of the Lutheran Church. These societies are 
called "The Diaspora," signifying "a gathering together into 
one of the children of God which are scattered abroad/. 
There are many Lutheran preachers of the better sort, who 
gladly welcome the aid of the Brethren in promoting 
religious life among their people. 

The Moravian Church, of course, occupies an entirely dif- 
ferent position in America. It is, perhaps, the smallest and 
least influential of all. There are denominations in this coun- 
try, and also in England, numbering their millions, who 
resemble the early Moravian Church more closely than its 
namesake in America does. Had the latter held fast to " first 
principles," as the Methodist converts of Peter Bohler and 
their followers still do, they would, at this moment, be equally 
blest of God, in numbers and in grace ; for numbers are the 
invariable result of grace. "Christ must increase." His 
work always prospers in the hands of such men as preach the 
Gospel in demonstration of the Spirit and of power. 

The Moravian Church (let it not be forgotten) has bishops; 
but they were not introduced into the Renewed Church until 
eight years after its revival and organization. Episcopal or- 
dination was obtained at the hands of Bishop Jablonsky, Court 
preacher at Berlin by permission of the King of Prussia. 
Count Zinzendorf obtained this permission ; but not without 
considerable difficulty. This was in 1735. The Church had, 
however, been flourishing and spreading abroad in a wonderful 
manner ever since the revival of 1727 — i. e., during eight 
years previous to the introduction of bishops. Inasmuch as 
the Old, as well as the New Moravian Church has a Presby- 
terial form of government they had no need of bishops, except 
to confer that kind of ordination, which would compel recog- 



A HISTORICAL OUTLINE. 



77 



nition at the hands of the National Church Establishments. 
According to Continental State law Moravian ministers, if or- 
dained by bishops, have equal rights with the regular State- 
clergy, both in Europe and in its Colonies. In this one 
respect the episcopacy was of great value in Europe and its 
colonies. In America, however, it is superfluous. 4 The 
Moravian Church holds presbyterial ordination to be as legiti- 
mate and valid as the episcopal. 

On the subject of the Moravian Episcopacy the Minutes of 
the Synod at Marienborn, July, 1745, contain the following 
authoritative passage : " Should the Moravian Episcopacy 
ever degenerate into a Prelacy 5 the Saviour will destroy it — 
whatever the Church may say or do to the contrary. It was 
derived from the Waldenses, (who derived it from the Greek 
Church) and is now (1745) three hundred years old." "In- 
asmuch as we ought not to cast aside any valuable old heir- 
loom we retain it ; even though it may be of no particular 
use except that it challenges the consideration of Anglican 
bishops, and even that of the bishop of London, who is our 
enemy." 

" But if the episcopacy becomes a thing on the possession 
of which ministers and people pride themselves the Church is 
in danger of losing its apostolical character." 6 Apostolicity 
consists in having the spirit of the Apostles and not in mere 
episcopal succession. 

4 "Der Plan von Spangenberg's Ordination zum Commissario der 
Bischofe aller Tropen in Amerika ist nicht, dass er sich dem Bischofsamt 
so unterziehe wie dieses in der Mahrischen Kirche nothig ist, weil dieses 
in Amerika iiberniissig ist, sondern es wird ihm nur die Fakultat Predi- 
ger zu ordiniren, die an dem Bisthum haftet, conferiret ; daher er auch den 
Kamen eines Bischofs deprecirt (ablehnt), und nur als Commissarius in 
puncto ordinationis angesehen werden will." 

5 "Wenn das Miihrische Bisthum in eine Prelatur einschlagen sollte, so 
wird es der Heiland zerstoren, ohne dass sich die Gemeine drein mengt. 
Denn diese Signatur hat die Gemeine. Weil aber doch das Mahrische 
Bisthum, von den Waldensern an, drei hundert Jahr alt ist, und man keine 
alte gute Sache soil fallen lassen ; so behalten wirs, wenns auch sonst keinen 
Nutzen hat, als das Menagement, das die Englischen Bischofe, sogar der 
Londonsche Bischof, der unser Feind ist, davor haben." 

6 Zinzendorf. 



CHAPTER XT 



THE CHTJECH— COXTIXUED. 
2. THE COMPOSITION OF A TRUE CHURCH. 

1. "The Church of Jesus Christ cousists of all persons in 
the universe, whom God has called out of the world, so as to 
be one body, united by one Spirit, having one Lord, one 
faith, one baptism, one God and Father of all, who is above 
all and through all and in them all." (Eph. iv, 1-6.) 

2. "Two or three Christians, united together in the manner 
spoken of in Matthew xviii, 20, constitute a Church of Jesus 
Christ." 

3. " The term Church is applied alike to the whole body of 
Christians on the earth or to particular congregations, small 
or large, such as the church in the house of Philemon, 
(Philemon v, 2), and that in the house of jSTymphas (Col. 
iv, 5), and the other churches mentioned in the New Testa- 
ment. 7 ' 

4. "In every case, whether churches be large or small, 
universal or particular, the same idea is to be preserved, that 
they are one body, having one Spirit, one Lord, one faith, one 
baptism, one God and Father of us all. The Church is 
simply a voluntary association of kindred souls, whose aim it 
is to constitute a true and living Church of Jesus Christ." 1 

This primitive Moravian idea of the composition of the 
Church, has been called a "mistaken, unscriptural and enthu- 
siastic notion." It has even been asserted that "no Church is 
a true Church of God unless it is in every respect a perfect 
Church ! " We might as well maintain that no man is a true 

1 These four definitions of Church are taken from writings of John 
"Wesley, "who till to his death remained a Presbyter of the Episcopal Church 
of England. (See his " Journal.") 

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THE COMPOSITION OF A TRUE CHURCH. 



79 



Christian, unless lie has attained to sinless perfection. What- 
ever degree of purity men may have reached, they are, after 
all, complete only in Christ. His perfect righteousness and 
meritorious bloodshedding, being imputed to them for right- 
eousness, cover their sins and imperfections as with a garment. 
But those who have put on Christ are as pure in heart and life, 
as it is possible for man to be, in this life, or in that which is 
to come ! 

None of the primitive Churches were without "spot or 
wrinkle, nor any such thing/' and yet the Apostle styles them 
"Churches of God, which are in Christ Jesus (1 Thess. ii, 14)- 
In spite of their imperfections they were true Churches. The 
Moravian Church, during the period of which I write, was a 
true and a living Church, although it never boasted of having 
attained to absolute perfection. 

The Synodal standards of the Church, as recently as the 
year 1848, describe the proper composition of the Church, 
thus : " It is not in vain that the Scriptures present to us a 
picture of the Church of God as a glorious Church, not 
having spot or wrinkle or any such thing, but holy and with- 
out blemish. It is designed to be a serious admonition to use 
all diligence, that we may be formed after the likeness of His 
image, and to follow after holiness, without which no man 
shall see the Lord, or be well-pleasing in His sight." " We 
shall never, it is true, attain to such a state, that no insincere 
and lifeless member can be found among us, nor any imper- 
fections and weaknesses be perceptible in those who are faith- 
ful ; in short, that we can exhibit a perfect Church. But we 
may and we ought to become a living congregation, in which 
the spirit of Christ bears the sway, triumphing over all 
hostile powers and influences, and manifesting His presence, 
by the excellent gifts of His grace. A Church of God must 
accredit itself, not merely by a few of its members, but by 
an overwhelming majority. The tares must be choked by 
the wheat." "A spiritual Church will not endure any thing 
that is contrary to the mind of Christ. It will expel every 
known evil ; or what is still better, subdue, reform, and draw 



80 



OLD LANDMARKS. 



every heart, through the power of divine grace, into holy and 
happy Christian fellowship." 

The same Synod says: "We are filled with sorrow, not 
merely because of occasional outbreaks of sin and depravity 
by which the Church has been disgraced, but chiefly from a 
conviction that there is, generally speaking, so little evidence 
of spiritual life among us." These words hold good, prin- 
cipally in the cases of the old churches in Europe and 
America. There are Churches of later origin, in the West 
and in the South, in which there seems to be a better spirit 
than in the former. 2 

During the period of which this volume treats such doc- 
trines were preached, as were calculated to quicken men to come 
to Christ, and seek, by faith, a personal and experimental 
knowledge of salvation by the remission of sins. They 
j^reached instantaneous justification , through faith in the blood 
of Christ. Great care was also bestowed upon individual 
souls by means of private conversations, meetings for mutual 
edification, and by a holy discipline. Such were the fruits of 
their doctrine and discipline, that the Moravian Church of 
that day had a fall warrant to profess to be a true and living 
Church of Jesus Christ — a fact, which it is far easier to deny 
than to disprove. Should the majority of its present minis- 
ters and members prove so recreant to the fundamental prin- 
ciples of their Church as to cast away that precious jewel 
and sacred deposit, namely, "the belief that the Moravian 
Church has been divinely called to represent a true Church of 
Jesus Christ, then it had better close its doors and write upon 
its tottering walls the bitter wail : 6 Ichabod ! — -for the Glory 
is departed from Israel, and the Ark of God is taken.'' 

1 will now quote some sentiments of the primitive brethren 
on this head : 

" Should the Moravian Church be no longer in a condition 
to carry out the object, for which God has given it an exist- 
ence, it w r ere better that it went to ruin and destruction than 

2 There was a time, not long past, when the German diaspora societies 
were more spiritual than the old mother church. 

» I 



THE COMPOSITION OF THE TRUE CHURCH. 



81 



that it should be drawn into schemes and projects, for which 
it was never intended ; merely, in order to keep up the form 
and semblance of a Church, (or a Moravian Church Establish- 
ment). A Church of the Brethren can not exist without 
spirit and life, Jesus Christ, the Crucified, being the object of 
their religion. Should the Brethren no longer bear this char- 
acter their Church must and will cease to exist." 3 

" Should the Church of the Brethren ever change its prin- 
ciples, it is irretrievably lost. If it permits unconverted per- 
sons, both men and women, whose hearts are not right with 
God, to become members, whom, on account of their wealth 
or social position, everybody will try to please ; and should it 
become the policy of the Church to be (in a bad sense) all 
things to all men — this would certainly be the direct road to 
ruin." 4 

" If the inner condition of the Church is not good ; and if 
its close and tender communion with the heart of Jesus is dis- 
turbed and weakened there is no farther use in keeping up the 
Church." 

" The people of such a Moravian town might as well leave it 
at once, and let their houses tumble down. A consummation 
of this sort would be a blessing ! ('Cut it down, why cum- 
bereth it the ground ! ' Luke xiii, 7.) Nor would we have 
any reason for blaming the world for the use to which such 

3 " "Wenn es der Briider Kirche begegnen sollte, dass sie ihren Grundplan 
wozu sie der Heiland erweckt hat, nicht mehr erhalten konnte, so liess 
man lieber alles zu Grund und Boden gehen, ehe man sich liesse in einem 
andern Zweck, zu dem wir nicht gemacht sind, hineinziehen, bios um den 
jSamen, die Form, und die Gestalt einer Kirche zu behaupten. Eine 
Bruder-Gemeine kann nicht bestehen ohne Geist und Leben, und ohne 
den Mann der Schmerzen zum Objekt ihrer Beligion zu haben. Sobald sie 
diesen Charakter nicht mehr behaupten kann, so soil es ein Ende damit 
haben ; und es muss alles, von vorne herein, darauf eingerichtet werdem 
dass es von selbst ein Ende nimmt." — Zinzendorf. 

4 " Wenn das ganze Briidervolk sein Grundsiitze verandert so ist es ver- 
loren. Sollte es mit uns so weit kommen, dass Leute ohne Herz, wirklich 
dennoch Theil an uns haben wollten, dabei wir uns denn nach ihnen richten, 
und es als eine Methode annehmen sollten, alien allerlei zu werden, so ware 
das der gerade Weg zum Verderben." 



82 



OLD LANDMARKS. 



places may hereafter be put." 5 (Allusion is here made to 
Moravian villages, which were exclusively inhabited by 
Brethren.) 

Just here it is important, for the truth's sake, to observe 
that the establishment of Moravian towns was not the only 
mode in which they wrought in America. Besides three 
towns of this kind in Pennsylvania, and one or two in Xorth 
Carolina, (Salem and Bethania,) the Brethren established many 
other churches, both in city and country. The want of growth 
and prosperity of Moravianism in America is, therefore, not 
exclusively attributable to the so-called Moravian town-sys- 
tem. It is solely owing to a loss of spirituality. This is the 
only rational answer to the oft-repeated question : " Why is 
the Moravian Church so small ? " 

An important factor in the composition of a Church is its 
mode of admitting members. 

All the Continental Church Establishments admit young 
people of a certain age by catechisation and confirmation ; 
which procedure is also in vogue among those American 
churches who are of European High Church derivation. 
The Moravian Church, in its best period, required nothing 
short of conversion as a condition of membership. The birth- 
right principle was not recognized in those days. 6 If they 
confirmed unconverted young people merely because they had 
reached a certain age and had learned the catechism, it was 
done under duress of Ecclesiastical and Civil law. They were 
very far from considering confirmation a sufficient qualifica- 
tion for membership in the Moravian sense. The term " Con- 
firmation" was principally used in those early days to designate 
the solemn act of accepting into the ministry of the Brethren's 
Church zealous preachers of other Churches, who were in full 

5 \Venn es inwendig nicht gut gehet ; wenn die Connexion mit des Hei- 
landes Herzen gestort und geschwacht wird, darnach ist an der Gemeine 
nichts zu erhalten ; da niogen die Lente nur nacheinander fortgelien, und 
die Hiiuser einfallen. Solche Zerstorungen sind eine Gnade ; und wir 
miissen, in dem Falle, der Welt nicht Schuld geben, was mit solchen Ge- 
meinorten vorkommt. 

6 See Zinzendorf -s Commentary on John i ; 12. 13. 



THE COMPOSITION OF THE TRUE CHURCH. 



83 



accord with the doctrines and principles of the Brethren. 
This act of confirmation was not re-ordination, and in no 
respect compromised the relation of such ministers to their 
original denominations. 

But confirmation of young catechumens on the one hand, 
over against conversion and public profession on the other, 
mark, very sharply, the antagonism, which has become particu- 
larly striking in our day, of high and low churchism, and of 
cold formalism and fervent heart religion. This difference, in 
its nature and consequences, is like that which subsists between 
semblance and reality, fallacy and truth, fiction and fact, 
darkness and light, death and life. 



CHAPTER XVI. 



QUESTIONS FOR CONFIRMATION IN THE EARLY 
DAYS OF HERRNHUT. 1 

Question 1. Have you felt in your soul the drawings of 
the Father to the Son ? (John vi, 44.) 
Answer. Yes. 

2. Did you obey this Divine drawing ? 
No. 

3. Were you baptized in infancy? 
Yes. 

4. In whose Name, and into what were you baptized ? 

In the Name of the Father y and of the Son, and of the 
Holy Ghost ; and into the Death of Jesus. 

5. What did your Sponsors say on that occasion ? 2 

That they renounced the devil and all his works and ways. 

6. Are you satisfied with their declaration? (Joshua 
xxiv, 22.) 

We are. 

7. Have you kept this covenant ? (Jer. xxxi, 32.) 
We have not. 

8. Have you ever felt condemned in your consciences 
because you have broken this covenant ? (Rom. ii, 14. 1 5. 16.) 

Yes. 

9. Have your souls been truly apprehended of Christ, and 
have you felt that a stronger power has overcome and won 
you over to God ? 

The Lord has persuaded me, and I have been persuaded. 
He was stronger than J, and has prevailed. 



1 Biidingische Sammlung, Vol. II., p. 25. 

2 Herrnhut complied with the Lutheran form of baptism and confirma- 
tion, being a part of the Lutheran parish of Berthelsdorf. 

(84) 



QUESTIONS FOR CONFIRMATION. 



85 



10. What were your feelings at that time? 

Our hearts burned within us while He walked with us by 
the way, and tohile He opened to us the Scriptures. 
(John xxiv, 23.) 

11. Do you believe the Scriptures? (Acts xxvi, 27.) 
Yes. 

12. How did you become convinced that the Bible is the 
Word of God? 

I desired to do the will of God ; and it was soon made 
known to me that its doctrines are of God. (John 
vii, 17.) 

13. Do you know what faith is? 

To cling to Him whom we have not seen, as though we 
saw Him. (Heb. xi, 1. 1 Pet. i, 8.) 

14. Will any one be accepted of God, who will not believe ? 
No. Without faith it is impossible to please God. 

15. What are we required to believe? 

He that cometh to God must believe, that He is; and 
that He is a rewarder of them that diligently seek 
Him. (Heb. xi, 6.) 

16. Who has made and created you? 

He who has made all things, through Jesus Christ. 
(John i, 3.) 

17. Who has delivered you from death? 

Christ has redeemed me and washed me from my sins in 
His own blood. 

18. Who is it that reveals Christ to your hearts? 

The Spirit of God who sanctifies, the same will glorify 
Him. 

19. How can you be delivered from sin? 
Through the sprinkling of the blood of Christ. 

20. How must you walk ? 
Then as He walked. 

21. Can any man see God without holiness ? 
No. 

22. What does the grace of God do when it appears to us ? 
It teaches us, that denying ungodliness and worldly lusts 



86 



OLD LANDMARKS. 



we should live soberly, righteously and godly in this 
present world. (Titus ii, 11. 12.) 

23. Will you subject yourselves to these teachings from 
first to last ? 

I will — with God's help. 

24. Do you believe that all that will live godly in Christ 
Jesus shall suffer persecution? 

Yes. 

25. Will you forsake Christ if called upon to suffer for 
His name's sake ; or will you in time of trouble endure to the 
end ? 

To whom shall I go f He hath the Words of Eternal 
Life. 

26. How long should you continue with Christ? 
Until to the end. 

27. How can you remain faithful amid the many provoca- 
tions of the flesh to commit sin ? 

I will crucify my flesh; and mortify my members which 
are upon the earth. 

28. How may you overcome the tempter ? 

I will overcome through the blood of the Lamb ; and by 
the word of my testimony ; and will not love my life 
unto the death. (Rev. xii, 11.) 

29. How will you guard your soul against the world? 

I will flee from the world which passeth away and the 
lust thereof. (1 John ii, 17.) 

30. What will you do in times of temptation when you can 
neither see nor feel and are without sensible comforts ? 

L iv ill remember former days. 

31. Where are God's children ? 

In every nation, he that feareth God, and worketh right- 
eousness is accepted with Him. (Acts x, 35.) 

32. How must they be assembled together? 

In the name of Jesus, who is in the midst of them. 

33. What is the Church of God? 

The House of God, the pillar and ground of the truth. 
(1 Tim. iii, 15.) 



QUESTIONS FOR CONFIRMATION. 



87 



34. Where can it be seen ? 

Where the Word is rightly preached, and where men, 
who are God's children, live according to His Word. 
(1 Pet, v, 5.) 

35. Will you be subject to the members of the Church ? 
I io ill — in the fear of the Lord. 

36. What will you do when you have committed a fault ? 
I w ill suffer the Word of God to rebuke me; and will 

not spare my own soul when I have done wrong. 

37. How will you ever be able to do much good in the 
world, seeing that you are so poor and miserable ? 

I can do all things through Christ, who strengthens me. 

38. Do you believe that Jesus is more faithful to His 
people than they are to Him ? 

Yes; for He has first loved its. 

39. Do you expect to die? 
I will fall asleep. 

40. Whither will you go when you fall asleep ? 
I will be with the Lord. 

41. Have you auy hope in Christ beyond this world? 

If in this life only I had a hope in Christ I would be of 
all men most miserable. But now is Christ risen from 
the dead, and become the first fruits of them that slept. 

42. Do you hope to rise from the dead ? 

Yes. The Lord's dead shall live; and their bodies 
shall rise again. 

43. Will you remain faithful until then ? 

I know in whom I have believed ; and am persuaded 
that He is able to keep that which I have committed 
unto Him against that day. (2 Tim. x, 12.) 

44. Do you desire fellowship with the members of Jesus 
Christ ? 

This is the desire of my heart. 

45. Inasmuch as you have expressed your desire to be 
admitted into Church- fellowship, the last, and most important 
question of all is : Will you with all your heart and in the 
fear of God be subject to the Church in all things and 
without any reservation and self-will ? 



CHAPTER XVII. 



THE DISCIPLINE OF THE CHURCH AT HERRNHUT 

IN 1738. 

In the discipline of the Church at Herrnhut may be ob- 
served : 

I. The Officers of it. 
II. The division of the people. 

III. Conferences, public instruction, and training of the 

children. 

IV. The order of divine service. 

I. The officers are, 1. The Chief Elder of the whole 
Church, besides whom there is an elder over every particular 
branch of it. There is also a distinct elder over the young 
men, another over the boys ; a female elder, (or Eldress) over 
the women in general ; and another over the unmarried, and 
another over the girls. 2. The teachers, who are four. 3. The 
helpers (or deacons). 4. The overseer (Aufseher), eleven in 
number at Herrnhut. 5. The monitors (Ermahner), who 
are eleven likewise. 6. The almoners, eleven also. 7. The 
attenders on the sick, seven in number. 8. The servitors, 
or deacons of the lowest order. 

II. The people of Herrnhut are divided, 1. Into five 
male classes, viz : the little children, the middle children, the 
big children, the young men, and the married. The females 
are divided in the same manner. 2. Into eleven classes, 
according to the houses where they live : and in each class is 
a helper, an overseer, a monitor, an almoner, and a servitor. 
3. Into about ninety bands, each of which meets twice at least, 
but most of them three times a week, to confess their faults 
one to another, and pray for one another that they may be 
healed. 

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THE DISCIPLINE OF THE CHURCH. 



89 



III. The rulers of the church, that is, the elders, teachers, 
and helpers have a conference every week, purely concerning 
the state of souls, and another concerning the instruction of 
youth. Besides which, they have one every day, concerning 
outward things relating to the church. 

The overseers, the monitors, the almoners, the attenders on 
the sick, the servitors, the schoolmasters, the young men, and 
the children, have likewise each a conference once a week, 
relating to their several offices and duties. 

Once a week, also is a conference for strangers, at which 
any person may be present, and propose any question or doubt 
which he desires to have resolved. In Herrnhut is taught 
reading, writing, arithmetic, Latin, Greek, Hebrew, French, 
English, history and geography. There is a Latin, French, 
and English lecture every day, as well as a historical and 
geographical one. On Monday, Wednesday, Friday, and 
Saturday is the Hebrew lecture ; the Greek on Tuesday and 
Thursday. 

In the Orphan-house, the larger children rise at five. (The 
smaller between five and six.) After a little private prayer 
they work till seven. Then they are at school till eight, the 
hour of prayer ; at nine, those who are capable of it, learn 
Latin ; at ten, French ; at eleven they all walk ; at twelve 
they dine, all together and walk till one ; at one, they work, 
or learn writing ; at three, arithmetic ; at four, history ; at 
five, they work ; at six, sup and work ; at seven, after a time 
spent in prayer, walk ; at eight the smaller children go to bed, 
the larger to the public service. When this is ended, they 
work again until ten, when they go to bed. 

IV. Every morning at eight is singing and exposition of 
Scriptures, and commonly short prayer. 

At eight in the evening there is prayer, singing and ex- 
pounding. The faithful afterward spend a quarter of an 
hour in prayer, and conclude with a kiss of peace. 
$ On Sunday morning the service begins at six ; at nine, the 
public service at Berthelsdorf ; at one, the chief elder gives a 
separate exhortation to all the members of the church, 



90 



OLD LANDMARKS. 



divided into fourteen little classes for that purpose, spending 
about a quarter of an hour with each class ; at four begins 
the evening service at Berthelsdorf ; closed by a conference 
in the church ; at eight is the usual service ; after which, the 
young men, singing praises round the town, conclude the day. 

On the first Saturday in the month, the Lord's Supper is 
administered. From ten in the morning till two in the after- 
noon, the chief elder speaks with every communicant in private, 
concerning the state of his soul ; at two, they dine, then wash 
one another's feet ; after which they sing and pray ; about ten, 
they receive in silence, without any ceremony, and continue in 
silence till they part at twelve. 

On the second Saturday is the solemn prayer day for the 
children : the third is the day of general intercession and 
thanksgiving ; and on the fourth is the great monthly con- 
ference of all the superiors of the church. 

To the above account, given in Wesley's Journal, 1738, 
may be added the following : 

Extract of the Constitution of the Church of the Moravian 
Brethren at Herrnhut, laid before the Theological Order at 
Wurtemberg, in the year 1733. 

1. They have a Senior, or Chief Elder, who is to assist the 
church by his counsel and prayers, and to determine what 
shall be done in matters of importance. Of him is required 
that he be well experienced in the things of God, and wit- 
nessed to by all for holiness of conversation. 

2. They have deacons or helpers, who are in the private 
assemblies, to instruct ; to take care that outward things be 
done decently and in order ; and to see that every member of 
the church grows in grace, and walks suitable to his holy 
calling. 

3. The pastor, or teacher, is to be overseer of the whole 
flock, and every person therein ; to baptize the children ; 
diligently to form their minds, and bring them in the nurture* 
and admonition of the Lord ; and when he finds in them a 
sincere love of the cross, then to receive them into the Church ; 



DISCIPLINE OF THE CHURCH. 



91 



to administer the Supper of the Lord ; to join in marriage 
those who are already married to Christ ; to remove, admonish, 
quicken, comfort, as need requires; to declare the whole 
counsel of God ; taking heed, at all times, to speak as the 
oracles of God, and agreeably to the analogy of faith ; to bury 
those who have died in the Lord, and to keep that safe which 
is committed to his charge, even the pure doctrine and apostoli- 
cal discipline which we have received from our forefathers. 

4. We have also another sort of deacons, who take care 
that nothing be wanting in the Orphan-house, for the poor, 
the sick, and for strangers. Others again there are, who 
are peculiarly to take care of the sick ; and others of the poor. 
And two of these are entrusted with the public stock, and 
keep accounts of all that is received or expended. 

5. There are women who perform each of the above- 
mentioned offices, among those of their own sex ; for none 
of the men converse with them, beside the elder, the teacher, 
and one, or sometimes two of the deacons. 

6. Towards magistrates, whether of a superior or inferior 
rank, we bear the greatest reverence. We cheerfully submit 
to their laws ; and even when many of us have been spoiled 
of their goods, driven out of their houses, and every way op- 
pressed by them, yet they resisted them not, neither opening 
their mouths, nor lifting up their hands against them. In all 
things which do not immediately concern the inward, spiritual 
kingdom of Christ, we simply, and without contradicting, obey 
the higher powers. But with regard to conscience, the liberty 
of this we cannot suffer to be in any way limited or infringed. 
And to this head we refer whatever directly, or in itself tends 
to hinder the salvation of souls ; or whatsoever things Christ 
and His holy apostles (who, we know, meddled not with out- 
ward worldly things) took charge of, and performed, as 
necessary for the constituting and well-ordering of His Church. 
In these things we acknowledge no head but Christ ; and are 
determined, God being our helper, to give up, not only our 
goods, (as we did before,) but life itself, rather than this liberty 
which God hath given us. 



92 



OLD LANDMARKS. 



7. As it behooves all Christians not to be slothful in busi- 
ness but diligently to attend the works of their calling ; there 
are persons chosen by the Church to superintend all those 
who are employed in outward business. And by this means 
also many things are prevented which might otherwise be an 
occasion of offense. 

8. We have also censors and monitors. In the former 
experience, clear-sightedness and penetration ; and in the latter 
wisdom and modesty are chiefly required. The censors make 
known what they observe (and they observe the smallest 
things) either to the deacons or monitors. Some monitors 
there are whom all know to be such ; others who are secretly 
appointed ; and who, if need require, may freely admonish, 
in the love of Christ, even the rulers of the Church. 

9. The Church is so divided that first the husbands, then 
the wives, then the widows, then the maids, then the young 
men, then the boys, then the girls, and lastly, the little 
children are in so many distinct classes; each of which is 
daily visited — the married men by a married man, the wives 
by a wife, and so of the rest. (This work all the brethren 
and sisters as well as the unmarried perform in their turns.) 
These larger are also divided into near ninety smaller classes 
or bands, over each of which one presides who is of the 
greatest experience. All these leaders meet the senior every 
week, and lay open to him and to the Lord whatsoever hinders 
or furthers the work of God in the souls committed to their 
charge. 

10. In the year 1727, four and twenty men, and as many 
women, agreed that each of them would spend an hour in 
every day in praying to God for His blessing on His people : 
and for this purpose both the men and the women chose 
a place where any of their own sex who were in distress 
might be present with them. The same number of unmarried 
women, of unmarried men, of boys and of girls were after- 
ward at their desire added to them ; who pour out their souls 
before God, not only for their own brethren but also for other 
Churches and persons that have desired to be mentioned 



THE DISCIPLINE OF THE CHURCH. 



93 



in their prayers. And this perpetual intercession has never 
ceased day or night since its first beginning. 

1 1 . And as the members of the Church are divided accord- 
ing to their respective states and sexes, so they are also with 
regard to their proficiency in the knowledge of God. Some 
are dead, some quickened by the Spirit of God : of these, 
some again are untractable, some diligent, some zealous, burn- 
ing with their first love : some babes and some young men. 
Those who are still dead are visited every day. And of *the 
babes in Christ especial care is taken also ; that they may be 
daily inspected and assisted to grow in grace and in the 
knowledge of our Lord Jesus. 

12. In the Orphan-house about seventy children are 
brought up separate, according to their sex ; beside which 
several experienced persons are appointed to consult with the 
parents, touching the education of the other children. In 
teaching them Christianity we make use of Luther's catechism, 
and study the amending of their wills as well as their under- 
standing ; finding by experience that when their will is 
moved they often learn more in a few hours than otherwise 
in many months. Our little children we instruct chiefly by 
hymns ; whereby we find the most important truths most 
successfully insinuated into their minds. 

13. We highly reverence marriage as greatly conducive 
to the kingdom of Christ. But neither our young men nor 
women enter into it till they assuredly know that they are 
married to Christ. When any know it is the will of God 
that they should change their state both the man and woman 
are placed for a time with some married persons who instruct 
them how to behave, so that their married life may be 
pleasing to God. Then their design is laid before the whole 
Church, and after about fourteen days they are solemnly 
joined, though not otherwise habited than they are at other 
times. If they make any entertainment (which is not 
always) they invite only a few intimate friends, by whose 
faithful admonitions they may be the better prepared to bear 
their cross and fight the good fight of faith. If any woman 



94 



OLD LANDMAKKS. 



is with child, not only especial mention is made of her in the 
public prayers ; 1 but she is also exhorted in private wholly to 
give herself up into the hands of her faithful Creator. As 
soon as a child is born prayer is made for it ; and if it may be, 
it is baptized in the presence of the whole Church. Before it is 
weaned it is brought into the assembly on the Lord's days. 

14. Whoever either of the male or female children seek 
God with their whole heart need not be much incited to come 
to the Lord's Supper. Before they receive they are examined 
both in private by the pastor and also in public ; and then, 
after an exhortation by the senior, are by him through laying 
on of hands added to the Church and confirmed. The same 
method is used with those who renounced the papal supersti- 
tions, or who are turned from the service of Satan to God ; 
and that, if they desire it, although they are not young ; yea, 
though they are well stricken in years. 

15. Once or twice a month, either at Berthelsdorf, or, it 
may be, at Herrnhut, all the Church receives the Lord's 
Supper. It cannot be expressed how great the power of God 
is then present among us. A general confession of sins is 
made by one of the brethren in the name of all. Then a 
few solid questions are asked; which when they have 
answered, the absolution or remission of sins is either pro- 
nounced to all in general, or confirmed to every particular 
person by the laying on of hands. The seniors first receive ; 
then the rest in order, without regard to worldly dignity in 
this any more than in any other of the solemn offices of 
religion. After receiving all the men (and so the women) 
meet together to renew their covenant with God, to seek His 
face and exhort one another to the patience of hope and the 
labor of love. 

16. They have a peculiar esteem for Lots ; and accordingly 
use them both in public and private to decide points of 
importance, when the reasons brought on each side appear to 
be of equal weight. And they believe this to be then the only 

1 This is done in behalf of expectant royal mothers throughout all Ger- 
many to this day. 



THE DISCIPLINE OF THE CHUECH. 



95 



way of wholly setting aside their own will of acquitting them- 
selves of all blame, and clearly knowing what is the will of God. 

17. At eight in the morning and in the evening we meet to 
pray to and praise God, and to read and hear the Holy Scrip- 
tures. The time we usually spend in sleep is from eleven at 
night till four in the morning. So that allowing three hours 
a day for taking the food both of our bodies and souls there 
remain sixteen for work. And this space, those who are in 
health spend therein, with all diligence and faithfulness. 

18. Two men keep watch every night in the street; as do 
two women in the women's apartment ; that they may pour 
out their souls for those that sleep ; and by their hymns raise 
the hearts of any who are awake to God. 

19. For the further stirring up the gift which is in us 
sometimes we have public, sometimes private love-feasts ; at 
which we take moderate refreshment, with gladness and 
singleness of heart, and the voice of praise and thanksgiving. 

20. If any man among us, having been often admonished 
and long forborne, persists in walking unworthy of his holy 
calling, he is no longer admitted to the Lord's Supper. If he 
still continues in his fault, hating to be reformed, the last 
step is publicly and often in the midst of many prayers and 
tears to cast him out of our congregation. But great is our 
joy if he then see the error of his ways so that we may 
receive him among us again. 

21. Most of our brethren and sisters have in some part of 
their life experienced holy mourning and sorrow of heart; 
and have afterward been assured that there was "no more 
condemnation for them, being passed from death unto life." 
They are, therefore, far from fearing to die or desiring to live 
on earth ; knowing that to them " to die is gain," and being 
confident that they are in the care of Him whose are the 
issues of life and death." Wherefore they depart as out of 
one chamber into another. And after the soul has left its 
habitation their remains are deposited in the earth appointed 
for that purpose. And the survivors are greatly comforted, 
and rejoice over them with a "joy the world knoweth not of." 



CHAPTER XVIII. 



THE CHIEF ELDERSHIP. 

The following Note is found in the Biidingen Collections, 
Vol. II, p. 340— below : 

" Our blessed Saviour, J esus Christ, was in the beginning, 
is now, and ever shall be, the Head, Lord and Chief Elder 
(Chief Shepherd) of the Evangelical Brethren's Church, as 
well as of all other Churches of Jesus Christ ; of which truth 
we had a full persuasion from the beginning, and did so express 
ourselves in many of our hymns. 

Our Church government has always been administered by 
Elders, who were appointed in conformity* with Apostolic 
precedent; of which body of Elders one man was created 
Elder-in-Chief." 

"Our last Chief Elder, 1 having laid down his office, it 
pleased the Lord to direct (by Lot) that no one should hence- 
forth be appointed to that office. We inferred from this 
decision that the Lord was willing anew to own us as His 
people and to rule and guide His Church in all things, in an 
indefinitely better manner than our former Elders-in-Chief 
had been able to do. This change, namely, the abolition of 
the Chief-Elders' office gave occasion for the appointment of 
a memorial day as a day of covenanting with the Lord, 
annually, on the Thirteenth of November." 2 

1 Leonhard Dober. 

2 "Es ist der liebste Heiland, Jesus Christus, allezeit, Haupt, Herr und 
Aeltester der Evangelischen Briider-Kirche, wie aller Gemeinen Christi, 
gewesen ; als davon wir schon lange gesungen in dem Liede : Mein Heiland 
lass Dich mit uns ein, u. s. w., und in vielen andern. Unterdessen war die 
biskerige von dem Herrn gegebene Einrichtung derselben, dass sie unter 
ihren Aeltesten, die nach Apostolischer Art geordnet waren, einen General- 
Aeltesten hatte. Als dieser sein Amt niederlegte, gefiel es nunmehro dem 
Heiland, Keinen wieder zu ordnen ; und man ve.rstunde daraus, dass Er 

(96) 



THE CHIEF ELDERSHIP. 



97 



On the day before the first celebration of this festival, 
an amnesty was extended by the Moravian Church to all its 
members who had separated themselves from its communion, 
or who had in any way sinned against the Church. The 
following is a correct translation thereof : 

" Whereas the Friend of Sinners, the adorable Lamb of 
God, Jesus Christ, has graciously condescended to take further 
charge of His own blood-bought congregation of pardoned 
sinners; and, 

Whereas the office of Elder-in-Chief has been abolished, 
and whereas Christ alone will guard and guide all His own 
true Churches on the earth unto the end, He is now pleased to 
grant, as the Head of the Church, a general pardon of all the 
sins which have been committed against the Church and its 
membership. 

" In the name of Jesus Christ, our Eternal and Universal 
Head, our Lord and our God, we now extend to all who have 
separated themselves from us, (one only excepted, whom the 
Lord, according to His wonderful and inscrutable counsel has 
excluded 3 ) and to all who have erred or have been led astray; 
and to all who have been full members of the Church and 
are now under discipline — to all these the Lord proclaims 
a full pardon of all their sins and transgressions ; and we, on 
our part heartily do the same. We open our doors to all who 
accept this amnesty and general pardon from our gracious 
King, Lord and Head and Heavenly Chief-Shepherd. 

" May the Lord cause His grace to touch all our hearts in 
order that the purposes of His love may be fulfilled. We, 
as His children, a flock of pardoned sinners, say Amen to 
this Amnesty with all our hearts. Amen, Lord Jesus, 
Amen ! " 

Given November 12, 174.1. 

Selbst sich alles dessen annehmen wiirde was Er bisher durch den General- 
Aeltesten in seiner Gemeine gethan. Dieses hat Anlass gegeben, jahrlich 
ein Aeltesten-Fest dem Heiland zu Ehren, zu feiern." 
3 Martin Rohleder. 
7 



CHAPTER XIX. 



THE LOT. 

In the year 1739, August 11 and 12, several "questions for 
information" were put to the Church at Herrnhut. They 
were answered by Herrnhut and also by Marienborn ; whither 
the banished Count had betaken himself, and for which Church 
he probably acted as spokesman in this case, (BiidiDgen Coll., 
Yol. I., p. 500.) 

These questions having been answered, a number of objec- 
tions, then current against certain practices of the Church at 
Herrnhut, were taken up. One of these referred to the use of 
the Lot, which was prevalent at that time. 

The objector denied that there is any precedent in the 
days of the Apostles for casting Lots in order to determine 
upon plans of action. The Apostles " gave forth Lots " only 
once; i. e., when they appointed Matthias to the vacant 
bishopric of Judas Iscariot. (Acts i, 20.) 

Herrnhut answered this objection by saying that the Lot is 
never used by that congregation except in such cases when 
they are utterly at a loss what to do. 

Marienborn (the seat of the General Conference with the 
Count at its head) replied : " We neither explain nor defend 
the Lot ; but I am willing to live and die at its behest." 1 

The Minutes of the Seven Pennsylvania Synods, held at 
Germantown, near Philadelphia, under the auspices of the 
Moravian Brethren, from January 2 to June 4, 1742, contain 
the following remarks on the Lot. 2 (March 11, Session IV.) 

" The Syndic (Count Zinzendorf ) thought it necessary to 
give to this beloved assembly a deeper insight into the affairs 

1 " M. Die Sache lasst sich niclit entschuldigen : Icli lebe und sterbe 
darauf." (Biidingische Samralung. Vol. I., p. 521 and 522.) 

2 Bud. Coll., Vol. II., p. 7S3. 

(98) 



THE LOT. 



99 



of the Brethren ; and to that end he read (after having 
received permission to do so — probably by Lot) from the 
secret statutes of the Church one hundred fundamental rules, 
by which the Brethren are guided in doing the will of God. 
When he reached the subject of the Lot, he remarked that it 
is a very precarious thing to use the Lot if there is the least 
trace in the heart of a selfish intention or desire. He advised 
every one to abstain from its use, unless God had wrought in 
his mind a clear and special conviction that it ought to be used.' 7 

On the sixth of May 3 the minutes of the Synod have the 
following entry : 

Ludewig (the Count) expressed with great earnestness the 
wish, which he had reiterated for the last twelve years, 
namely, that the Brethren would not use the Lot — because of 
the great simplicity which is required in framing questions 
and answers in connection with it. To be able to do this in a 
proper manner men must have a special gift, which no man 
has unless it be given him from above. The grace to use the 
Lot, 4 being one of the miraculous gifts of the Apostolic age, 
there is danger that those who use it, and have no Divine call 
to do so, might burn themselves shockingly." 5 

Synods, General and Local Elders' Conferences, (there were 
no independent Provincial Elders' Conferences in those days) 
frequently had recourse to the Lot ; firmly believing that the 
Head and Chief Shepherd of the Church would condescend to 
reveal His will to them by this means when all other means, 
human, scriptural or providential, failed to give them light. 

The Minutes of the first ten Synods of the Church, from 
1736 to 1745, contain many instances where the Lot was used 
with good effect. In Session IV., § 1 of the Synod of Ebers- 
dorf, June 9, 1739, we read : 

§ 1. Zinzendorf related the following incidents by way of 
illustrating his faith and experience in the use of the Lot. 

"For the space of three years my mind was bent on a 
voyage to St. Thomas, W. I. I reached that island at the 
precise moment when my presence was most needed." 

3 Ibid, p. 801. 

4 Die Loos-Gnade. 

5 " Unberufene konnen sich erstaunlich dabei verbrennen." 



100 



OLD LANDMARKS. 



This voyage was undertaken, doubtlessly, by direction of 
the Lot. 

" Three years ago the very thought of my venturing on a 
voyage like that would have been death to my wife; but 
when the time of my departure arrived, she was willing that 
I should go! I shall ever consider it a most remarkable 
circumstance that I was enabled, within the short space of 
four months, to attend to everything that was for the time 
necessary to our work, both in America and Europe. When 
the ship, in which I was to return home from St. Thomas, 
was about to leave, the Lot directed me to remain on the island 
a few days longer. I did so ; and thus became an eye-witness 
of the fact that our negroes were driven out of their religious 
meetings with blows. I waited until the Governor had apol- 
ogized to me for this outrage ; and on the next morning I 
left the island in quest of the vessel on which I had taken 
passage home. For nine days we were tossed about between 
St. Thomas and St. Eustatius ; so that I finally gave up all 
hope of overtaking my ship. When we reached St. Eusta- 
tius it was still there. It had been delayed there fourteen 
days — the captain's son having taken the small-pox. As 
had been the case when we left the Texel outward bound, 
so it happened on our return home : many shipwrecks had 
taken place. We saw in the ocean the tops of the masts of 
sunken ships. Several times we were driven more than three 
hundred miles out of our course, and thus escaped the storms 
which had wrecked so many other vessels. For a long time 
Ave knew not where we were ; but at last we reached England 
sooner than we had expected." 

" A few years ago when my wife and myself were on 
our way home from England it happened that we reached 
Frankfort-on-the-Main about one o'clock at night ; and, 
strange to say, we were admitted ! At that late hour even 
the Prince of Maintz would not have been suffered to 
enter the town. My wife wished to drive away from the 
gate, but the Lot directed me to remain ; and soon after we 
were admitted. This one circumstance fully convinced my 
wife of the propriety of using the Lot; and this was, no 
doubt, the Saviour's object in thus disposing of the Lot. 
Prov. xvi, 33. During our stay in England we had obtained 
letters of introduction to five merchants. We had contracted 
a debt of one hundred guineas; but the Lot forbade us to 
make application to any of them for a loan. Several other 



THE LOT. 



101 



parties offered us money, but the Lot directed us to decline. 
At 9 P. M. I did not yet know whence to procure funds ; 
and yet we had intended to leave at five o'clock next morning. 
Our guide, v/ho accompanied us through the city, asked me 
on our way back to our lodgings whether I needed money ? 
This was at 10 P. M. The Lot indicated that this was the 
man whose money we should accept. I paid my debt, and 
left next morning. But mark the sequel. I was followed to 
Amsterdam by one — a London merchant — who had at first 
refused to lend me as much as I wanted ; but who now 
entreated me, for God's sake, to accept all the money I 
needed ; saying that his mind had been so troubled on 
account of not having at once acceded to my request that he 
could no longer bear it. After repeatedly declining the money 
I at last took it and paid off my whole debt at London." 

Another incident, illustrative of the use of the Lot, is 
related in the minutes of the First Sessson of the Synod at 
Ebersdorf, June 9, 1739. 

The Count explained, in connection with his accession to 
the Episcopacy, that the Moravian Brethren stood in need of 
a second Bishop (D. Nitschmann was the first) who was capable 
of unfolding and explaining their Church-affairs to men of 
learning ; and that his original plan was to have the Eev. Mr. 
Steinhofer appointed to the office. But as the latter could 
not be induced to leave Ebersdorf, the Count was persuaded 
by means of the Lot that he was the only person suitable for 
the office. He, accordingly, repaired to Berlin. The king, 
himself, proposed that he should be ordained in order to preach 
without hindrance. The Count said : " Yes, but I must be 
ordained by the Moravian Brethren ! " The Count then left 
Berlin and visited England, Holland and Wetteravia (near 
the Rhine). The king had, in the mean time, conceived 
some objections to Zinzendorf ? s idea of becoming a Moravian 
bishop and had forbidden Jablonsky to ordain him — fearing 
that a Fourth Religion might in consequence arise. The 
Count further relates : 

" Having ascertained the existence of this interdict through 
the Lot (which interdict both the king and Jablonsky had 
hitherto concealed from me) I at once wrote a letter to the 



102 OLD LANDMARKS. 

King. He thereupon had another consultation with Bishop 
Jablonsky, and, finally, issued a decree that I might he 
ordained." 

If in subsequent years the Lot was misused, it was done 
through ignorance or a willful disregard of the admonitions of 
the old Brethren to be careful and cautions in its use. 



CHAPTER XX. 



THE RELATION OF THE BRETHREN'S CHURCH TO 
THE ESTABLISHED CHURCHES. 

In a Synod held at Ebersdorf, June 9, 1739, the relation 
of the Brethren's Church to the State Churches was discussed. 
Bro. Clemens 1 gave the following opinion : 

1. The Church at Herrnhut is with the Lutheran Church, 
as to principles. 

2. It desires to stand within the pale of that Church. 
(Saxony is Lutheran ground.) 

3. But it also desires to preserve the Church-order {jura) 
of the Moravian brethren. 

4. It endeavors to connect Moravian discipline (jura) with 
whatsoever good things it may be able to find in the Lutheran 
Church. 

5. The brethren harmonize with all other churches, in so 
far as they can find true Christian brethren among them, or 
can succeed in converting such as are not Christians. 

The outside political world has the following idea of Herrn- 
hut : 

1. The Church at Herrnhut seeks to gain to its party the 
better portion of the Lutheran Church. 

2. It endeavors to erect a Lutheran Episcopal Church ; 
which, when accomplished, will result : 

3. In a depreciation of the status and functions of the other 
Lutheran preachers, they not having received the episcopal 
ordination; and that, thenceforward, Lutheran ministers 
would merely be lay-preachers, who are fit only for awaken- 
ing people, but not for the administration of the Sacra. (Sacra- 
ments.) In this way the Lutheran Church would gradually 
be depleted. 

4. Ever since Zinzendorf was ordained a bishop, Herrnhut 
has become a new sect, distinct from the Lutheran Establish- 
ment. 



1 A learned theologian and author. 



(103) 



104 



OLD LANDMARKS. 



On these points Zinzendorf uttered the following sentiment : 

" Our bishops are subordinate to the elders, and have no 
functions except to ordain. By means of this function, they 
may protect our churches against having such preachers forced 
upon them by the State as are not with them in heart. Bro. 
Waiblinger was ordained by Bishop Nitschmann. The king 
of Denmark knows this, and hence, Waiblinger passes in 
Holstein as a ' regular preacher.' " 

Hereupon the Count gave the following definition of the 
ecclesiastical status of Herrnhut : 

"At first I knew nothing of the existence of a Moravian 
Church ; and if I had even heard of it, I supposed that it had 
long since died out. I moreover always believed that there 
were truths and errors in all i religions/ or Church Establish- 
ments. I considered it to be very wrong, to allow ungodly 
men to receive the blood of Christ in the Lord's Supper, and 
that Christian potentates should wage war. Yet I believed 
that the errors of the Lutheran Church were mere trifles 
(Bagatelfen), compared with the errors upheld by other 
Churches. There is no need for any one to leave the Lutheran 
Church for conscience' sake ; and it certainly never entered 
my mind to do so." 

" When we commenced the work at Berthelsdorf, we knew 
nothing of the Moravian brethren. Pastor Rothe, of the 
Lutheran Church in Berthelsdorf, was, in those days, a truly 
apostolic man. His subsequent estrangement from the 
brethren, has, to this hour, remained a mystery to me." 

" The Moravian brethren, who emigrated to Herrnhut, 
were all Calvinistic or ' Reformed ' in sentiment. Pastor 
Rothe, as a good Arminian Lutheran, thought it his duty to 
preach against them. I besought him to desist, and warned 
him that he would certainly make ' separatists ' of them. But 
he continued his onslaughts, until he had preached them out 
of his Church. Hereupon Christian David began to form a 
new Moravian Church, and became a strong opponent of 
Rothe and Zinzendorf." 

"About this time Parson Steinmetz, who was a Lutheran, 
visited us and took sides with the Moravian brethren against 
Rothe and Zinzendorf. He urged that they had been, from 
of old, a distinct Church, and that they would never consent 
to be absorbed by any other sect." 

" This opened my eyes ; and when I had read the lamenta- 
tions of Amos Comenius, I resolved no longer to try to draw 
them into any other sect." 



RELATION TO OTHER CHURCHES. 



105 



" Hereupon, in the year 1727, we devised a church organi- 
zation. (In that year a wonderful baptism of the Spirit had 
well fitted them for Church fellowship). We submitted the 
whole matter to Professors Franke, Breithaupt, Anton and 
Buddeus, and asked their opinion. They approved of it ; but 
I suspect that their letter, purporting to have come from Dr. 
Buddeus, was actually written by Spangenberg, who was at 
Halle at that time." 

Franke, in the preface of his work, " Die Wachterstimine," 
says : " Would to God that the state of things among us 
(Lutherans) were like that of the Moravian brethren ! " 

"In the year 1722 I found a Lutheran church at Ebers- 
dorf, which had a proper discipline. This gave me great joy. 
And now I am glad, that there is also a Telia in Herrnhut, 
Saxony, into which earnest souls may be received, and duly 
cared for." 

"All our doings at Herrnhut were well known at the 
royal court at Dresden. At the command of the king, a 
letter was written to Field-Marshal von JNatzmer of Berlin, 
(Count Zinzendorf 's stepfather) stating, that the reason of the 
king's displeasure (Ungnade) was, that Zinzendorf had 
brought a Church into Saxony, which they did not want ! 
This then seems to be my just and righteous punishment, viz. : 
that the Court is angry with me! In Saxony, they are perfect 
adepts in destroying every thing that is good. But the 
Brethren found means to defeat their plans. I obtained from 
the faculty of the University at Tubingen, a testimony of 
approbation in regard to Herrnhut and its Church-order. The 
Stralsundians also spoke favorably of us. Dr. Lcescher like- 
wise. Dr. Cyprian said: ' The Moravians have no new 
doctrines, but only new modes, and must not be confounded 
with the pietists/ — in this way he defended us." 

" The sainted Prof. Franke had always supposed himself 
to be my spiritual father, and expected, that I should on that 
account, take his advice in every thing. But as I did not 
admit this claim, he was offended (bos) with me. I asked his 
pardon, but he would not relent. On the other hand, he 
acknowledged Magister Schafer, (of Gorlitz) one of the 
Count's coadjutors, to be a dear servant of Christ ; and on one 
occasion, laid his hands on his head and blest him ! During 
this ceremony, Pastor Schafer could not refrain from smiling 
at the Professor's great blindness, in so completely mistaking 
the character of God's servants." 



106 



OLD LANDMARKS. 



" Pastor Rothe's ministrations were at that time so excellent, 
that none of us saw any reason for a change. " 

" During my absence in Jena, however, M. Schafer and 
Rothe united in an effort to persuade the Moravian brethren 
to unite with the Lutheran Church, — but failed. " 

" This new movement induced me to admit into the Mora- 
vian department of the Church at Herrnhut, none but those, 
who had actually come from Moravia." 

" The consequence was, that there grew up in Herrnhut a 
double Church. Some were received into the general fellow- 
ship of the Church of Jesus Christ; and others into that 
division of the brethren who had devoted themselves entirely 
to the ministry and the mission work among the heathen, and 
were accounted— par excellence — Moravian Brethren. This 
has been the state of things at Herrnhut, ever since the year 
1733. And thus did the Moravian Church (which consti- 
tuted only a part of the Church of Jesus Christ at Herrnhut) 
become the fourth, or rather the first ' Religion ? in Saxony, 
— it being the oldest Protestant Church on the European 
Continent." 

" I have as little right to destroy the Moravian ' Religion/ 
as I have to abolish the Lutheran." 

" The aim of the Moravian Church has been, from the 
beginning; to represent, in all repects, an apostolic Church. 
And as we have found nothing in it, to this day, which is con- 
trary to the mind of the Apostles, we cannot but remain with it. 

" In order to prevent the Moravian brethren from leaving 
Herrnhut, and going to Lissa in Poland, (where there are 
some descendants of the Old Moravians, holding the Re- 
formed or Calvinistic faith,) I endeavored, for consience' sake, 
to do my utmost to keep them with us. I accordingly made 
provision, that after Bishop Jablonsky's death, they should 
have a Bishop, who was not of the * reformed ' persuasion. 
To this end, I ventured, blindly as it were, yet trusting in 
Christ, to send to Bishop Jablonsky at Berlin, our good 
brother David Nitschmann, a carpenter, to receive episcopal 
ordination at his hands." 

" In order to prevent the Moravian portion of the Church 
at Herrnhut, — now that they have obtained the episcopacy, — 
from becoming dominant in the Church of Jesus Christ, 
bishops were made subordinate to the Elders, and can only 
attend to externals. Elders are placed over all the churches, 
and govern the whole, the Moravian portion included, just as 
though they were diocesan bishops." 



RELATION TO OTHER CHURCHES. 



107 



"We have thus, for all time to come, made it impossible for 
the Moravian portion to get the ascendency over the Church of 
Jesus Christ. Should Moravian bishops, at any time attempt to 
usurp authority, the Elders will say to them : ' Go your way ; 
we need no Moravian bishops ! 7 In such a case I will be the first 
to rejoice over the overthrow of the Moravian episcopate." 1 

" In order that the Moravian brethren may never become 
sectarians, and refuse to recognize the ministry of non-epis- 
copal Churches, the principle was laid down, that Moravian 
brethren when holding fellowship with another Church, 
should, for the time, consider themselves Lutherans: 1. be- 
cause Saxony is exclusively Lutheran ; 2. because they owe 
their awakening and conversion in 1727, to the Lutheran 
minister in Berthelsdorf." 

" If the State sends to Herrnhaag, a ' Reformed ' minister 
who is truly converted, w 7 e will cheerfully submit ; for there, 
as well as in Holland, the majority of our brethren are 
' Reformed ; ' but he need not, on that account, teach in the 
' Reformed ' way, if he has learned to know the truth better." 

" Thus far our manner of regulating and preserving the 
Moravian economy, has proved to have been well devised." 

Quere: " Shall we introduce Moravian regulations among 
our heathen converts ? " 

Zinzendorf: " Our negroes in St. Thomas accept these 
regulations, but they are not to be considered Moravians on that 
account. This new apostolic church (in St. Thomas,) adopts 
these regulations only in as far as they have been derived 
by the Moravian brethren, from the Church of Jesus Christ." 2 

1 Um aber zu verhiiten class die Mahrische Briidergemeine der Gemeine 
Jesu Christi nie zu Kopfe wachsen konne ; so stehen in alien Gemeinen die 
Bischofe unter den Aeltesten, und haben nur die ausserlichen Sachen zu 
besorgen. Alle unsere Gemeinen haben ihre Aeltesten, die als Aeltesten 
der Gemeine Jesu Christi anzusehen, und nicht als Aeltesten der Mah- 
rischen Gemeine, und die haben als Bischofe zubefehlen. Dadurch ist auf 
ewig vorgebeugt, dass die Mahrische Gemeine, der Gemeine Jesu Christi 
nie zu Kopfe wachsen kann. Denn wenn sich einmal die Bischofe wollten 
Gewalt herausnehmen, so sagen die Aeltesten der Gemeine Jesu Christi: 
"Gehet hin, wir haben keine Mahrischen Bischofe nothig." Ich will der 
erste sein, der sich iiber den Umsturz der Mahrischen Bischofiichen Sache 
freuen wird. — Zinzendorf. 

2 Die Mohren in St. Thomas nehmen die Mahrischen Ordnungen an : 
aber sie werden deswegen keine Mahrische Briider ; sondern in sofern die 
Mahrischen Briider ihre Ordnungen von der Gemeine Jesu Christi her 
haben, behalt sie diese apostolische Gemeine bei. 



108 



OLD LANDMARKS. 



Clemens: "Ever since we have obtained the episcopate, 
the Moravian Church has become a distasteful and indi- 
gestible thing to other denominations." 

Zinzendorf: "The Episcopal office is not recognized in 
Saxony ; and is therefore of no value in Herrnhut. I have 
entirely suspended its activity there. We merely employ it 
to ordain brethren who are to labor in other countries, so that 
their ministrations, as far as baptism and other clerical acts 
are concerned, may be recognized as valid by other denomi- 
nations. I will refer for example to St. Thomas. The 'Reformed' 
Dominie of that island asked the authorities in Amsterdam, 
' whether the baptism, wherewith the Moravian brethren had 
baptized their negro converts, were to be considered valid or 
not?' The answer came: i Yes, for their teacher scire ordained!'" 

"The fact of my being a bishop, gives me no powder what- 
ever over the Church of Jesus Christ. Whatever authority I may 
exercise, is founded only on the grace of God ichich is in me" 

" But as it was my desire that the whole world might know, 
that I was Lutheran in principle, and in that sense, a Lutheran 
bishop, I asked the Provosts Carlstadt, Reinbeck, and RolofT, 
for an examination. The two former assured me before God, 
that they rejoiced over this new movement, and that they had 
long desired to see the Old Moravian Church restored to proper 
order and consistency. I received a solemn attestation, that I 
had been found in all respects orthodox as to Lutheran doctrine." 

"If we had been mere Lutherans, no Socinian, Anabaptist 
or Quaker would ever have come near us. But as they do 
not consider us a sectarian State-church, they come in crowds 
to hear Leonhard Dober and Barkhauser, and listen very 
reverently to their teachings. In London and Amsterdam, 
there are thousands who do not attend public worship ; but 
if they attend our services but once, they hear something that 
will not allow them to stay away any longer." 

"The appointment of a third bishop, of the Reformed 
school, was spoken of at this Synod : ' This bishop, like the 
other two, has no other official connection with the Reformed 
Church, except to administer ordination.' " 

"According to the mind of the Apostles, Elders and 
Bishops are alike. The sole reason why we did not wish to 
let the Episcopacy pass away from us, was to keep the Church 
of the Moravian Brethren from falling into strange hands." 3 

3 2sach apostolischem Sinn, sind die Aeltesten und Bischofe eins ; und 
wir haben das Mahrische Bisthum aus dem Grund nicht wollen fahren 
lassen, dass die Mahrische Bruder-Gerneine nicht in frerade Iliinde geriethe. 



E ELATION TO OTHER CHURCHES. 



109 



"It is absolutely necessary, that the brother, who is en- 
trusted with the superintendence of all the churches should 
not be ordained to that office and installed by one man alone. 
As soon as he receives ordination at the hands of a Bishop, 
he ceases to be an Elder. Elders receive their appointment 
from the whole Church, in which is vested the sovereign power. 4 
I do not believe that, after Leonhard Dober's death, another 
Chief-Elder of all the churches will be elected. Great quali- 
fications are necessary for this office. It must not occur to 
him once in ten years, that he holds so high an office : other- 
wise he will soon become a fine Lucifer P b 

" If a spiritual work is dependent on one man alone, it 
will die when he dies. But where there is a Church of Jesus 
Christ, in which the guidance of the work does not depend 
on one man alone, but on many, the Church remains a Church, 
die who may." 

Nitschmann: " That is what they always said about Herrn- 
hut : 6 As soon as the Count is gone, it will cease to exist/ " 

Zinzendorf: "And if I had been taken away in 1727, I 
believe such would have been the case. The Church was 
only commenced in that year. But ever since 1729, when 
Elders were appointed, who were not subordinate to me — from 
that time forth, the Church remains a Church, even though I am 
no longer there." 

" Where can we find a single trace of Spener and Franke's 
work ? The reason w r hy it has disappeared, is, no Church was 
formed for the conservation of the fruits of their great revival- 
work." 

The following question was discussed at the Synod at 
Ebersdorf, June 1739 : 

How to conduct the affairs of a spiritual Church of Jesus 
Christ icithin the pale of a great Established Church. 
Ecclesiola in Ecclesia. 
" We divide men into two classes, 1. Those who have found 
Christ ; and 2. Those who have not found Him. The latter 
again consists of two classes; 1. Those who hear the true 
Gospel ; and 2. Those who do not, A heathen can be more 
readily saved, than a nominal Christian. The latter is in still 

4 Sobald dieser Aelteste (vom Bischof ) eingesegnet oder ordinirt wird, 
sobald ist er kein Aeltester mehr. Die Gemeine muss immediate Herr seiru 

5 Es darf ihni in zehn Jahren kaum einfallen dass Ei^s ist : sonst gabe es 
einen schonen Lucifer. 



110 



OLD LANDMARKS. 



greater danger of the judgment, because he provokes the 
wrath of God by neglecting his Christian privileges." 

"Many have become true children of God merely through 
the study of the Bible and other books. No one knows them, 
— but the Lord has them in His special keeping. They 
have no human help nor fellowship. This is the condition of 
all true Christians in the Catholic, and other dark churches. 6 
Many however take knowledge of each other that they are 
Christians, and of these are formed the true Churches of 
Jesus Christ. But both kinds, the isolated and associated, 
are of one mind as to fundamentals." 

Quere: "Is it our duty to raise doubts in the minds of 
newly converted persons, as to the propriety of their remain- 
ing in dead Established Churches ? " 

Answer : No ! 

L. Dober: But if they become disaffected of their own 
accord, we must accept the situation. In Diisseldorf I met 
with a Reformed minister, who would not believe his 
members, when they told him that they had found grace. 
When I told him that I had found mercy, he berated me 
roundly. I parted from him in peace. I thereupon had a 
conversation with one of his members, a goldsmith, who told 
me, that he had often felt the grace of God in his heart, but 
that this preacher troubled and confused him much. I com- 
forted and encouraged him ; but in doing so I could not avoid 
exposing the false teaching of this pastor." 

Zinzendorf: " It is my intention to form Churches of Jesus 
Christ in all places ; but not in every case, Moravian Churches. 
But if our converts are determined to call themselves Herrn- 
huters, on account of our apostolical character, and because 
we preach Jesus, we are willing to bear the reproach." 

" Nitschmann, the shoemaker, delivers discourses one and 
a half hours in length, and everybody hears him gladly/' 

Leonhard Dober: "If the Saviour appoints a man to an 
office or work, He qualifies him for it. This cordwainer, 
Nitschmann, goes to Biidingen twice a week, and holds prayer- 
meetings. The pastors complained of this to Zinzendorf; 
but he sent them word, that they had better seek to be con- 
verted themselves." 

Here is another sentiment, uttered at this Synod : 

" Four souls, who are united together in Christ, and taking 
knowledge of each other's gifts, appoint each other to the 



6 " Im Papstthum und andern finstern Eeligionen." 



RELATION TO OTHER CHURCHES. 



Ill 



work for which each one is best suited, constitute an organized 
Church, within the Church/' 

Quere: Should parsons, if godly men, be asked to join 
such societies ? 

Answer : " If they decline doing so, so much the better ! 
In all Protestant Churches, parsons (Pfarrherren) are govern- 
ment officers, and ought to be respected as such • but as to 
spiritual matters, we dare not follow them, as long as they 
are blind leaders." 

Parson Mueke's (successor to Rothe at Berthelsdorf ) first 
sermon caused great anguish of mind to Zinzendorf. The 
latter now confidently expected that this man would soon be 
removed by death ! " A parson must remain a parson, and 
must not dare to interfere with awakened souls and hinder 
the work of Christ." 7 

Brief Extracts from a Paper addressed by Count Zinzendorf 
to the Church at Herrnhut, when on the point of leaving for 
St Thomas, in 1738. 

This paper is found in the Biidingen Collections, Vol. II, 
p. 167, and contains fifteen paragraphs, from which the 
following two are selected : 

I. " Our doctrine is Lutheran ; but it is more closely adapted 
to the views of the "Wittemberg University than to those of 
other Universities." 

II. " As to forms, we are at liberty to change them in non- 
essential respects, unless forbidden to do so by higher 
authorities. As regards candles, clerical robes (Chorhemde), 
altars, pulpits, baptismal fonts, chanting or reading prayers, 
carrying crucifixes before coffins at burials, lengthening or 
shortening forms of worship (Agenden), and all other things 
where in two or three neighboring churches of the same 
denomination, occasionally vary from each other, — all these 
things are indifferent matters, which, if we minister to such 
churches, we may observe or omit, unless controlled by ' the 
powers that be.' " 

" But the Spirit of God must have free scope to maintain 
the liberty granted to us by the secular powers, as to spiritual 



7 Ein Pfarrer muss Pfarrer bleiben : das ist, er darf sich nicht untersteher 
Seelen zu fiihren, und in des Heilandes Werk sich zu mischen. 



112 



OLD LANDMARKS. 



matters. Nothing dare hinder us from discerning and putting 
to use any extraordinary gifts of the Spirit, such as : a burn- 
ing desire to go among the heathen ; the apostolic gift of 
urging and persuading souls to seek immediate conversion ; 
and whatever else of apostolic grace attaches to our present 
practice." 

" But we must never boast of these gifts in the presence of 
other churches ; nay rather, we should curtail the use of some 
of them where there is any danger that they might be abused, 
as for instance, the Lot." 

III. "The Church at Herrnhut must maintain the most 
cordial relations with our Moravian Churches at Herrnhaag, 
Lissa, Heerendyk, Pilgerruh (Holstein), and all our Churches 
among the heathen. Whilst we should never extol the 
excellences of our church above those of other Churches ; 
we should be so devoted to our own flock, that we will never 
consent to leave it, unless we are expelled, or removed from 
it by circumstances beyond our control." 



CHAPTER XXI. 



MISSION-WORK. 

Can any one write intelligently on the faith and practice of 
the early Moravian Church and not advert to its Mission- 
work? Is not this the piece de resistance of Moravian ism ? 
Do not modern Moravians cling to the missionary prestige of 
their Church, like shipwrecked mariners to a floating spar ? 

This prestige was acquired principally, during the brief 
period of which this volume treats. In those days of love, 
zeal and power, the Brethren directed their attention, first of 
all, to the conversion of lifeless church-men at home ; and in 
the next place, to the conversion of the heathen in foreign 
lands. Both fields were deemed of like importance, and 
cultivated with equal zeal. 

It is a great mistake to suppose that the Moravian Church 
has a more special call to do Mission-work, than other 
churches have. Nor is it quite safe to assert that modern 
Moravians devote themselves to those heathen, whom other 
Churches neglect. It would be safer to assert the reverse. 
If we compare Moravian Year Books with those of other 
Churches, it will appear that the latter have become first, and 
the former, last. It is also well to bear in mind, that long 
before the Moravian Brethren began Mission-work, Denmark^ 
England and Holland, had taken steps to civilize and 
Christianize the heathen in their respective colonies. Hans 
Egede, a Lutheran clergyman, had labored among aborigines 
in Greenland, before the Brethren came thither. Through 
the influence of Count Zinzendorf, the latter obtained leave 
of the Danish government, to co-operate with its clergy in 
foreign lands. The Brethren arrived in Greenland in 1733. 
Six years afterwards a few souls were converted to Christ 
through their ministry. The first convert was baptized in 
1739. 

8 (113) 



114 



OLD LANDMAEKS. 



The island St. Thomas, W, I., was the first Mission-field 
entered by the Moravians. This was in 1732. But a 
" Dominie " from Amsterdam, Johann de Bonn, 1 was there 
before the Brethren came. It is also true, that among the 
North American Indians ; in Surinam, South America ; in 
South Africa ; in Tranquebar, Asia ; and in other European 
Colonies, the Gospel had been preached first by other 
Churches ; but principally to their own colonists. 

It must however be conceded that the Moravians, though 
they were not in every case the first on the ground, were 
among the first to convert the heathen to Christ, which is a 
widely different matter from merely civilizing and molding 
them into a semblance of Christianity by means of forms 
and ceremonies. The spirit that was in the primitive Brethren, 
made them a good salt, both at home and in foreign fields. 
They were like " the cake of barley-bread, which tumbled 
among the hosts of Midian, and came to a tent and smote it, 
that it fell and overturned it, that the tent lay along." 
(Judges 7.) Both in the Established Churches at home, 
and in their colonies abroad, they wielded in a spiritual sense, 
the sword of the Lord and Gideon, and achieved great con- 
quests for Christ. Like Spener and Franke in Germany, 
and Wesley in England, they sought to vitalize the State- 
churches ; and when hindered at home, they reached out to 
the ends of the earth. They even spoke, in open Synod, 
of commencing a Mission in California and one in China. 
This was in 1745 — 140 years ago. 

Moravian preaching as it was in those days, being of such 
a character as to produce great awakenings, we hear of 
remarkable revivals among the blacks of St. Thomas, under 
the ministry of Friedrich Martin and George Israel; and 
as mentioned above, also among the Greenlanders, Matthew 
Stach and others being missionaries there. These and other re- 
vivals among the heathen, were of the same character as those 
on Pentecost, and at Herrnhut in 1727, and in England and 



1 Biidingische Sammlungen, Vol. IT, p. 666. 



I 

MISSION- WORK . 115 

America in the days of Peter Bohler, the Wesleys, White- 
field, Brainerd, Jonathan Edwards, Dwight Moody and others. 

The marvelous success which the Brethren had among the 
heathen was owing, as said before, to their manner of teach- 
ing. Although in full accord with the Lutheran, Reformed 
and Anglican Creeds, they presented Gospel-truth in a 
])eculiarly striking and effective way. The blood of Christ 
was their principal theme among the heathen as well as at 
Herrnhut and Marienborn. Knowing that every human 
being, the Gentile as well as the Jew, has an innate sense of 
the Deity — Sensum Numinis — they forthwith proclaimed to 
them that the name of God, whose existence and power they 
acknowledged, is Jesus Christ. They comforted their trem- 
bling hearers, (whose " consciences bore witness and accused 
them of sin,") with the glad tidings, that their God and 
Saviour Jesus Christ had come into the w^orld ; and that He 
had suffered, bled and died in their stead ; and that there is 
immediate and full remission of all sin for every one who 
believes in Christ and comes to Him. This message was de- 
livered by men, who were " filled with the Spirit," and who 
felt in their own hearts and consciences the pardoning virtue 
of Christ's blood. In short, their preaching was in a demon- 
stration of the Spirit and of power. Such preaching alone 
benefits the uncivilized as well as the civilized heathen. Its 
effect on the Gentiles, in the apostolic age was such, that they 
soon exceeded the Church of Israel, both in numbers and in 
grace. Because of Israel's unbelief and hardness of heart, 
" blindness is happened, in part, to that ancient people, until 
the fullness of the Gentiles be come in." 

The sad history of that people, from whom salvation 
originally came, is constantly repeating itself. Even Germany, 
the cradle of the Eeformation, is becoming mission-ground 
for the far-off churches of the Western World. Methodists 
and Baptists, cousin-germans of the good old German pietists, 
are already there. American Presbyterians, too, have an 
extensive work in Bohemia and Moravia, in which countries 
the Helvetian faith has been indigenous ever since the times 



116 



OLD LANDMARKS. 



of John Hus. The worst sign of the times in the Old World 
and also in the Xew is, at present, a wide-spread skepticism 
on the doctrine of Redemption by Blood, not only among 
open infidels, but also among so-called orthodox Christians. 
This kind of skepticism, being by far the most dangerous of 
all, the early Brethren sought to confound it by every means 
in their power. They, moreover, strengthened the faith of 
many Protestant Christians, both in Europe and America, 
and in foreign heathen lands. They were at as great pains 
to enlighten skeptical European colonists, as to convert the 
heathen around them. The bad principles, and evil lives of 
false Christians, whom money-greed had induced to settle on 
heathen soil, were as great an impediment in christianizing 
the heathen, as all the natural ignorance, superstition and 
brutishness of the latter put together. 

The doctrine of " Redemption by Blood," being the source 
of their own chief happiness on earth, the early Brethren 
counted not their lives dear unto themselves, that they might 
carry it to the ends of the earth. Much has, indeed, been 
done, but there is still much left to be done ; wherefore the 
Saviour still says to all His disciples : " Occupy till I come." 

The time is not yet, that men may lie down and rest on the 
laurels of their heroic ancestry. When men sleep the enemy 
comes and sows tares among the wheat, and then goes his 
way: leaving the sleepers, if, peradventure they awake, to 
speculate on the causes of religious decline. But they soon 
go to sleep again; and the enemy continues to sow his tares; 
until at last they so abound as to choke the wheat. 

In the Third Part of this volume, the reader will find 
ample illustrations of primitive Moravian Mission-work, in 
the form of diaries and letters. There is therefore no occasion 
for expatiating more fully on this subject in the present 
chapter. 



PAET III 



OBIGESTAL PAPERS, 
ILLUSTEATIVE OF THE FAITH AND 
PRACTICE OF THE BRETHREN 



i 
] 




ORIGINAL PAPEES. 



EXPLANATORY. 

The following original documents illustrate the various 
subjects presented in the foregoing parts of this volume. 

The religious experiences of the founders of the Renewed 
Church of the Brethren and of the membership ; the testi- 
monies of contemporaneous men of note in other Churches as 
to the spirit and life, then prevalent among the Moravian 
Brethren ; the diaries of the first missionaries to the heathen ; 
and other documents herein given are calculated not only to 
interest, but also to inspire the devout reader, with something 
of the faith and zeal of the Moravian fathers, whose memory 
they delight to honor, and whose praise is in all the Churches. 



CHAPTEB XXII. 



THE INNER LIFE AND EXPERIENCES OF COUNT 
ZINZENDORF AS RELATED BY HIMSELF. 1 

" When I was six years old my father died. I was placed 
in the care of my grandfather, Count of Gersdorf, Royal 
Director of the Privy Council and Governor of the Province. 
My dear grandmother, Countess H. C. F. of Gersdorf, re- 
sided in the Castle of Hennersdorf, near Herrnhut, and kept 
me in her cabinet about ten years. My beloved Tank 
Henriette 2 prayed with me morning and evening, and lived 
her prayers before me day by day. 

"Whenever I saw my noble mother I beheld 'a widow 
who was desolate and trusted in God/ A few years after the 
death of my father, she married again. Her noble consort 
was General Field-Marshal of Xatzmer. He died in 1739, 
aged eighty years. I seldom saw my mother, and had but 
brief interviews with her; but on each occasion I received 
from her holy impressions which never left me. I was edu- 
cated solely for Christ. Up to my tenth year there was more 
care bestowed upon me by way of shielding me from evil 
influences, and fostering in my heart the work of God's grace 
than would have been possible anywhere except in a well- 
ordered Church of Jesus Christ. I can say with truth that 
my heart w r as religiously inclined as far back as I can recol- 
lect ; and even at such times when refractory, proud and 
peevish humors siezed upon me, and vain and foolish pride 
of rank 4 beset me, my heart's affections never departed from 
my Saviour, and there always remained within me a deep 
and tender interest in His cause on earth. I dearly loved the 
good old Church-hymns and vastly enjoyed hearing them 
sung in the churches. At the same time, however, I w r as 



1 See foot-note to Preface to Vol. I., Biidingische Sammlungen, p. 10, 
from which this narrative has been extracted. 

2 Aunt Henriette. 

3 " Mir zum Dienst." 

4 Standes-Thorheit. 

(120) 



INNER LIFE AND EXPERIENCES OF ZINZENDORF. 121 

fond of play and fine clothes ; and took part in all the con- 
ventional amusements of the fashionable world ; but I never 
went farther than my conscience, which was quick to take 
alarm at sin, permitted me. It being impossible to induce 
me to step out of the path which I deemed right and commit 
sin, I presented a rather awkward figure in the gay circles of 
the nobility. I assumed grand and lofty airs, but there was 
also a semi-religious air about me; which two things drew 
down much ridicule upon me. Of this ridicule I did not get 
rid until Count Henkel in a casual conversation gave me his 
views on the " Adiaphora," (things indifferent — being neither 
good nor bad; such as theatres, dancing, lotteries, gaming, 
etc). I at once adopted the Count's ideas, and resolved to 
abstain from all these things — for the general good. I carried 
these principles out, even in the royal Court at Dresden, and 
was never known to act inconsistently. 

" During my stay with my revered grandmother two circum- 
stances occurred which decided my whole career. 

1. When I was six years old my preceptor, Herr Christian 
Ludewig Edeling, after a service of three years, took leave 
of me. In doing so he spoke a few words to me about the 
Saviour and His merits; and in what sense I belonged to Him 
and to Him only. 

" These words made so deep and lively an impression on me 
that I fell into a long protracted paroxysm of tears, during 
which I firmly resolved to live for Him alone, who had laid 
down His life for me. 

" My very dear Tante Henriette endeavored to keep me in 
this frame of mind by often speaking to me loving and 
evangelical words. I opened all my heart to her ; and we 
then spread my case before the Lord in prayer. I was not in 
the least afraid of her ; I freely told her all about myself, both 
bad and good. My open and candid intercourse with her was 
of so great benefit to me that I could never forget it. This 
confidential interchange of thought and feeling prompted all 
my endeavors in later years to establish bands or societies for 
mutual conference and edification. 

2. In my eighth year an old hymn, which my grandmother 
sang on retiring to rest, led me into a long train of thought as 
I lay sleepless on my couch. The most subtle and refined 
speculations that atheists have ever invented, spontaneously 
arose in my mind and threw me into no little perplexity. 
This temptation, however, had the good effect that, when in 
later years these self-same cavils and speculations were again 



122 



OLD LANDMARKS. 



thrust upon me, they seemed to me to be very shallow and 
superficial, and made no impression whatever on my mind. 

"All that I believed of gospel-truth I also heartily desired 
to realize in my experience; but whatever my reason sug- 
gested to the contrary became odious to me. I firmly resolved 
to exercise my reasoning faculties to their utmost extent in all 
temporal matters, and to cultivate and improve them as much 
as possible ; but as to spiritual things I determined to abide 
by the truth as it was revealed to my heart by God's Word 
and Spirit. I especially determined to cling to the doctrine 
of redemption by the blood of the Lamb of God; and, in 
all simplicity, to lay the atonement at the foundation of every 
other truth, and to reject all teachings that can not be deduced 
therefrom. And I am of this mind to this day. 

" At the age of ten I entered the University-school at Halle. 
It was not long before I had made a covenant with all who 
were of the same mind with me to consecrate ourselves fully 
to God. I remained there from 1710 to 1716. When I left 
I handed to the sainted Prof. Franke a catalogue of several 
religious societies, which I had formed during my stay there r 
one of which societies was still in existence at the time of my 
leaving school. My flesh was by nature susceptible enough ; 
but I was not only preserved from committing gross sins, but 
in some instances succeeded in inducing those very persons 
who had tried to mislead me to join me in prayer ; and thus 
I won some of them to Christ. This was not only the case 
at school but also in the Universities which I attended and on 
my travels ever since. As I grew older sin with its allure- 
ments became more subtle and deceptive, but my heart 
gradually became better acquainted with its wicked devices 
and more able to withstand them. Whilst at the Universities 
I exercised myself in physical accomplishments because I 
deemed them useful; but I never indulged in dancing in 
promiscuous assemblies of both sexes, because I considered it 
wrong and sinful. I was as fond of amusements as any one ;. 
but as soon as an inordinate affection for them arose in my 
soul I felt condemned. My whole soul continually tended 
to the cross. I spoke with every one I met on this subject. 
The more I was compelled to mingle with the world the more 
strongly I was upheld by the Lord and the more deeply 
was I drawn into meditations on the sufferings of Christ. 
From the great men of the world with Avhom I associated I 
chose as my companions only those who seemed most inclined 



INNER LIFE AND EXPERIENCES OF ZINZENDORF. 123 

to hear roe speak about the Saviour's grace. Of the lower 
classes I had as yet but little knowledge, on account of my 
high social position. 

" While at Paris I had much intercourse with pious 
bishops and other religionists (religienses), and also became 
acquainted with several devout ladies. I was very strict in 
outward matters; and I am to this day surprised at the 
patience with which my friends, and especially the Cardinal 
Noailles, bore with my bizarre religious humors. Whatever 
I considered to be right, that I inculcated with great emphasis ; 
and I was ready to break with my dearest friend if I thought 
him unreliable in the cause of my Lord. 5 The world scarcely 
knew what to make of me. My outward manners and 
appearance were not different from those of others except 
that I never danced nor engaged in gaming. Some who 
knew my antecedents thought that I was still a subject of 
baptismal grace; 6 ill-disposed persons decried me as a pietist - r 
and the pietists (at least some of those who were called by 
that name) declared that I was not soundly converted." 

In the year 1720 the Count met with a sore disappoint- 
ment, in which he exhibited a noble spirit of self-denial ; but 
which caused him to devote himself more fully than ever 
before to the cause and service of Christ. In connection 
with the above circumstances the Count further relates : 

" Ever since that time I gave myself and all that I had to 
Christ. I bought, at a pecuniary loss, a property which was 
situated in the midst of an agricultural district," partly in 
order to spend my time among poor farmers, and win souls 
from among them to Christ ; and partly and principally in 
order to evade the importunities of my noble relatives, that I 
should enter service at the royal courts — at least for so long a 
time until the Crown Prince of Denmark, whom I loved and 
honored to the last degree, should succeed to the Government, 
under whose auspices I hoped to have a wide scope for 
Christian activity throughout his entire realm — for which 
great work I now proposed to prepare myself. But as my 
grandmother insisted on my entering upon court-life at 
Dresden, I obeyed her after having expostulated with her 



5 Ich konnte mit dem wichtigsten Freunde gleich rumpiren, wenn icli 
glaubte er sei in meines Herrn Sache nicht zuverliissig. 

6 " Ich stiinde noch im Tauf bunde." 

7 Berthelsdorf. 



124 



OLD LANDMARKS. 



about half a year ! But I soon convinced the noble gentle- 
men at Court by my not taking much interest in politics and 
other frivolous things — and by holding (from the first to the 
last day of my stay in Dresden) meetings for religious edifi- 
cation — that I was ill-suited for companionship with them. 

" The souls of the people who lived on my estates were, 
ever since 1722, the chief objects of my care and concern; 
and when, in 1726, I had come in contact with the Old 
Moravian Church, some descendants of which having with 
my leave settled upon my estates and built up Herrnhut, I 
felt constrained to devote myself, heart and soul, to their 
cause. I saw no other alternative but to restore to them 
their ancient, holy church-order and pure doctrine. If I 
had not done so these poor sheep, who had so widely strayed 
away from the truth, both as to faith and practice, and who 
could never have been coerced to any thing, either by threats 
or actual violence (for such was the character of the Old 
Moravians), would have fallen an easy prey to error and 
fanaticism. 

" My grandmother had in the meantime departed this life. 
My own beloved mother thereupon gave me leave to quit the 
Court at Dresden; and so I felt free, through Divine Provi- 
dence, to consider Herrnhut and my Berthelsdorf estate the 
parish to which God had appointed me from eternity. 

" After having labored among this people for about six 
years I was regularly appointed superintendent (Vorsteher or 
A ntistes) of the Church of Jesus Christ at Herrnhut. I now 
resolved, for the sake of order, to enter the ministry. Having 
done so I transferred the title of all my estates to my dear 
wife. This was done in September, 1733. 

" Previous to these events I had made some peculiar 
experiences in my inner spiritual life. Herr Mischke, in 
a conference held at Soran, near Herrnhut, expressed the 
opinion that I had never been truly converted ! About the 
same time a certain learned man by the name of Dippel came 
along and advanced the notion of a perfect sanctification of the 
flesh (i. e. of the human nature) and would fain have set aside 
the doctrine of the " imputed " righteousness of Christ. 8 

" As long as I viewed his doctrine in its one aspect of being 
calculated to silence the blasphemous wrath of man against 
God for permitting evil I was well pleased with it. I was at 
that time particularly interested in what -is called Theodicy, 



Wollte die Justitiam imputativam sclimiilern. 



INNER LIFE AND EXPERIENCES OF ZINZENDORF. 125 

or, ' a vindication of the justice of God in regard to the 
natural and moral evil that exists under His government/ 
(Leibnitz.) Dippel's seeming zeal for God made me overlook 
some of his other affirmations and negations. 9 

" But when, at Pastor Mischke's suggestion, I entered upon 
a re-examination of my own conversion, I saw that there is a 
deep and mysterious meaning in the doctrine of the necessity 
of the death of Christ, and in the word Lytron or ransom- 
price, at which man's reason and philosophy must necessarily 
stagger, but which Divine Revelation very positively asserts 
and firmly upholds, and which the Holy Ghost clearly mani- 
fests to the soul. I now understood the plan of salvation 
and experienced in my heart its blessed effects more fully than 
ever before. " 

Leonhard Dober was the first man to unmask Dippel and 
expose the fallacy of his views on the atonement — whereupon 
Zinzendorf forthwith discarded Dippel and his theories. 10 

" I attempted to win Dippel over ; but he became offended 
and avoided me. I next sought to impress my brethren and 
co-laborers on the subject of the blood of redemption even as 
I had been impressed, and succeeded perfectly." 

Christian David on his return from Greenland about this 
time had also, as already stated, urged the brethren to embrace 
these views. 

"And so it came to pass that ever since the year 1734 the 
blood of the atonement shed for sinners when Jesus died on 
the Cross is our chief topic in public and in private ; and our 
great panacea against all sin, whether in thought, word or 
deed ; and will remain so till to the end." 

This is the so-called "Blood-Theology;" of which some 
have dared to speak lightly ; but which, in fact, lies at the 
foundation of all true religion. 

" These are the principal points," so Zinzendorf concludes, 
" of my life and experience, in as far as my connection with 
the Moravian cause is concerned." 

It is proper to add that the above sketch of the Count's 
life was written by himself principally in order to explain, 
over against his detractors, what part he had taken in the 



9 War also ziemlich indifferent zu Dippelii ponendis et removendis. 

10 Biidingen Collections, Vol. L, p. 304. Ninth line from above. 



126 



OLD LANDMARKS. 



renewal and restoration of the original Church of the 
Brethren in Bohemia and Moravia. He distinctly declares, 
in this connection, that the establishment of Herrnhut was 
owing mainly to Christian David, Augustine Xeisser 11 and the 
Lutheran Pastor Steinmetz. 

The foregoing account of the origin and development of 
the Count's inner life; of his rupture with the grandeur and 
dissipation of court-life; of his care for the poor around 
Berthelsdorf, and of the Moravian refugees at Herrnhut is 
very touching. 

He was not only a learned man, a wonderfully-gifted poet, 
a writer and a preacher whose depth of thought, beauty of 
language and overwhelming eloquence have never been sur- 
passed, and, I venture to say, scarcely ever equaled ; but he 
was still more : he teas an eminent Christian, and a philan- 
thropist of the highest order. 

A good, readable translation of Count Zinzendorf 's ser- 
mons, 

" To just English idioms fixed," 
would prove to be a sweet solace for many a Christian's heart ; 
an arsenal of weapons, offensive and defensive, over against 
all assaults on the doctrine of Redemption by Blood ; and the 
best of references for those who are " studying to show them- 
selves approved of God ; workmen that need not be ashamed, 
rightly dividing the Word of Truth." Whenever men 
speak in a derogatory manner of the Count's sermons, they 
simply show that they are not capable of entering into their 
spirit and properly comprehending them. Very few outside 
of Germany know anything about them, — and this is one of 
the reasons why the old landmarks of the Church have been 
so generally lost sight of. 

11 Augustine Neisser was one of the first five Moravian Brethren who 
came to Herrnhut in 1722. In 1741 he dissolved his connection with the 
church at Herrnhut and retired to Gruss-Hennersdorf near by, where he 
remained to the end of his life. The cause of his leaving was his stout 
resistance against what he deemed to be innovations in doctrine. He had 
been a leading Elder and preacher in Herrnhut. For particulars see 
" Life of Johannes von Watteville," by Eitter, pp. 32-33. 



INNER LIFE AND EXPERIENCES OF ZINZENDORF. 127 



Baron von Schrautenbach, a contemporary of Count Zin- 
zendorf thus describes his mode of preaching : 

"He did not consume much time in making laborious 
preparations for the pulpit. He never wrote his sermons; 
but their effect was very great. He simply gave expression 
to the thoughts with which his mind was overflowing at the 
time. His discourses resembled soliloquies uttered in the 
presence of an auditory. They abounded in sublime ideas, 
in apt and graphic illustrations and in profuse and ever-vary- 
ing imagery, and were of great originality. 

"Never have sermons afforded a truer reflection of the char- 
acter, genius, and innermost thoughts of the speaker. When 
we hear him, we see his whole soul laid bare before us. His 
outward bearing and elocution — two very important qualifica- 
tions of a speaker — his action and the eloquence of his voice 
and gesture were exactly fitted to produce the effect which he 
desired; and precisely such as were to be expected from his 
genius, vivacity and power. His personal convictions could 
be felt in all his words. 

"His voice was robust, pleasant, sonorous, and capable 
of fine modulation and expression, both when he spoke and 
when he sang. That great art, and most essential gift of 
accentuating and emphasizing words by expressive looks, 
inflections of the voice and movements of the body, yet 
without the least exaggeration or affectation of manner, was 
peculiarly his own, and fully consonant with his character. 
Life, soul and harmony pervaded all that he said and did. 

"When he consecrated a bishop or ordained a brother to 
holy orders, the mere lifting up of his hand to invoke the 
blessing of God on the man, caused a thrill to run through 
the whole church. 12 On an occasion of this kind he said, 
at the close of his discourse, to the man who was about to 
receive orders : 13 ' Bro. Frederick, lovest thou Him? ' Feed 
His sheep. ? At another ordination he put these questions : 



12 It is hardly advisable for preachers to imitate the Count in this respect. 
[Nowadays congregations are not easily thrilled by benedictions, however 
majestic the lifting up of the hands and solemn and pathetic the tones 
with which they are pronounced. When the Bishop of Eome (the Pope) 
imparts a blessing, he simply (if I am rightly informed) raises two fingers, 
and in quiet and unaffected tones utters a brief Latin benison. Heads may 
be bowed and knees bent ; but the heart — stone ! 

13 Probably Frederick Martin, the missionary. 



128 



OLD LANDMARKS. 



'Brother Johannes! 14 Dost thou know His wounds? Hast 
thou sought and found pardon through their merit ?' 

" The Count was large in appearance, and after his return 
from Pennsylvania (1743) somewhat corpulent ; but his mien 
was noble, full of energy, and highly distinguished aside of 
other men. You are greatly struck with his air, when you 
see him moving in the society of the great and noble of the 
highest rank ; or if you follow him at a distance as he calmly 
passes through the crowded streets of a great city like London 
or Amsterdam, and notice how the people bow to him, step out 
of his way, or gladly render him any service. His dress was 
simple and unstudied. His lodgings were plain. He was 
quite indifferent as to the style of his furniture. Upon the 
whole, he never thought of deriving pleasure from external 
things, and set no value on earth's glittering trifles. He had 
few personal wants as to clothing and food. In all these 
respects he was peculiar — and incorrigible. His counte- 
nance was sublime and capable of great expression. His 
forehead was broad and ample; his eyes dark-blue, full of 
fire and in constant motion ; his nose well-shaped and slightly 
Roman ; his lips well-formed and calmly-closed, and his 
glance quick and penetrating. He was of middle stature ; 
his gait lively ; his step firm, and his head erect and well-poised 
between his shoulders. His deportment was graceful and 
grave, and free from all affectation of grand and solemn airs. 
His manners were dignified but modest. He was respectful 
towards every one with whom he had to do ; although all felt 
and acknowledged his superiority. It has happened to more 
than one who sought the Count's chamber in order to say cer- 
tain things to him (perhaps disagreeable ones), that he found, 
after leaving the room, he had entirely forgotten what he wanted 
to say to the Count; and then dismissed the whole subject 
from his mind. The peculiar influence of the mere presence 
of great men has, however, the unavoidable effect that they 
seldom hear the warning voice of a true friend. When we 
come into contact with men who are really great, and who 
combine good-nature and bonhommie with the dignity of their 
rank and station, we involuntarily become guilty of a refined 
kind of sycophancy. An ordinary man (even the rich Amer- 
ican) takes pleasure in offering a little incense to the great and 
noble, etc." 15 



14 Probably Johannes von Watteville, when he was consecrated bishop. 

15 See Schrautenbach's " Zinzendorf," pp. 65, 66, 67, etc. 



CHAPTER XXIII. 



LIFE AND LABORS OF CHRISTIAN DAVID. 

John Wesley's Journal of August, 1738, contains an 
account of his conversations with some of the most expe- 
rienced of the brethren in Herrnhut. On the tenth of August 
(Old Style) he spent some hours with Christian David. He 
describes him as " a carpenter by trade, more than middle- 
aged, though not fifty yet." 

" Most of his words," so Wesley writes, " I understood 
well, and if at any time I did not, one of the brethren 
who went with me, explained them in Latin. The substance 
of what Christian David spoke, I immediately wrote down, 
which was as follows : ' When I w T as young I was much 
troubled at hearing some affirm that the Pope was Anti- 
christ.' (Christian David was a Catholic at that time.) 
'I read Lutheran books against the papists, and popish 
books against the Lutherans. I easily saw that the papists 
were wrung, but not quite so easily, that the Lutherans 
were right. I could not understand what they meant by 
being justified by faith alone, by faith without works. Neither 
did I like their talking so much of Christ. Then I began 
to think : 6 how can Christ be the Son of God ? ' But the 
more I reasoned with myself upon it, the more confused I 
was, till at last I loathed the very name of Christ. I could 
not bear to mention it. I hated the sound of it ; and would 
never willingly have either read or heard it. In this temper 
I left Moravia and wandered through many countries, seek- 
ing rest but finding none. 

"In these wanderings I fell among some Jews. Their 
objections against the New Testament threw me into fresh 
doubts. At last I set myself to read over the Old Testament, 
and see if the prophecies therein contained were fulfilled. 
I was soon convinced they were. And this much I gained — 
a fixed belief that Jesus was the Christ. 

" But soon after a new doubt arose. Are the New Testament 
prophecies fulfilled? This I next set myself to examine. 
I read them carefully over, and could not but see every event 
9 (129) 



130 



OLD LANDMARKS. 



answered the prediction ; so that the more I compared the 
one with the other, the more fully I was convinced that ' all 
Scripture was given by inspiration of God.' 

" Yet still my soul was not in peace, nor indeed did I 
expect it till I should have openly renounced the errors of 
Popery ■ which I accordingly did at Berlin. I now led a 
very strict life. I read much and prayed much. I did all I 
could to conquer sin, yet it profited not; I was still conquered 
by it. Neither found I any more rest among the Lutherans, 
than I did before among the Papists. 

" At length, not knowing what to do, I listed myself a 
soldier. Now I thought I should have more time to pray 
and read, having with me a New Testament and a hymn-book. 
But in one day, both my books w T ere stolen. This almost 
broke my heart. Finding also in this w T ay of life all the 
inconveniences which I sought to avoid by it, after six months 
I returned to my trade and followed it two years. Removing 
thence to Gorlitz in Saxony, I fell into a dangerous illness. 
I could not stir hand or foot for twenty weeks. Pastor 
Schafer came to me every day. And from him it was that 
the Gospel of Christ came first with power to my soul. 

" Here I found the peace I had long sought in vain • for 
I was assured my sins were forgiven. Not indeed all at 
once, but by degrees ; not in one moment nor iu one hour. 
For I could not immediately believe that I teas forgiven, 
because of the mistake I was then in concerning forgiveness. 
I saw not then that the first promise to the children of God 
is, i Sin shall no more reign over you ; ' but thought I was to 
feel it in me no more, from the time it was forgiven. There- 
fore, although I had mastery over it, yet I often feared it was 
not forgiven, because it still stirred in me, aud at some times 
thrust sore at me that I might fall : because though it did 
not reign, it did remain in me ; and I was continually tempted, 
though not overcome. This at that time threw me into many 
doubts; not understanding that the devil tempts, properly 
speaking, only those whom he perceives to be escaping from 
him. He need not tempt his own ; for they * lie in the 
wicked one/ and do his will with greediness. But those 
whom Christ is setting free, he tempts day and night, to see 
if he can recover them to his kingdom. Neither saw I then, 
that the being justified is widely different from the having 
the full assurance of faith. I remembered not that our Lord 
told His disciples before His death, ' Ye are clean ; ? whereas 
it was not till many days after it, that they were fully assured 



LIFE AND LABORS OF CHRISTIAN DAVID. 



131 



by the Holy Ghost, then received, of their reconciliation to 
God through His blood. The difference between these fruits 
of the Spirit was as yet hid from me ; so that I was hardly 
and slowly convinced I had the one, because I had not the 
other. 

" When I was recovered from my illness, I resolved to return 
into Moravia and preach Christ to my relations there. Thence 
I came back to Gorlitz, where I continued five years ; and 
there was a great awakening both in the town and country 
round about. In this space I made two more journeys into 
Moravia, where more and more came to hear me, many of 
whom promised to come to me wherever I was, when a door 
should be opened for them. 

" After my return from my third journey, Count Zinzen- 
dorf sent to Gorlitz, the minister of Berthelsdorf being dead, 
for Mr. Rothe who was in a gentleman's family there, to be 
minister of that place. Mr. Rothe told him of me ; and he 
wrote to me to come to him ; and when I came he said : ' let 
as many as will of your friends come hither ; I will give them 
land to build on, and Christ will give them the rest I went 
immediately into Moravia and told them that God had now 
found out a place for us. Ten of them followed me then ; 
ten more the next year and one more in my following journey. 
The Papists were now alarmed, and set a price on my head 
and leveled the house I had lodged in, even with ground. 
I however made eleven journeys thither in all, and conducted 
as many as desired it to this place ; the way to which was now 
so well known that many more came of themselves. 

" Eighteen years ago we built the first house. We chose 
to be near the great road, rather than at Berthelsdorf, (for 
the Count gave us our choice,) hoping we might thereby find 
opportunity of instructing some that traveled by us. In two 
years we were increased to a hundred and fifty ; when I con- 
tracted an intimate acquaintance with a Calvinist, who after 
some time brought me over to his opinion touching election and 
reprobation ; and by me were most of our brethren likewise 
brought over to the same opinions. About this time we were 
in great straits, wherewith many were much dejected. I en- 
deavored to comfort them with the sense of God's love to 
them. But they answered : * Nay, it may be He has no love 
toward us ; it may be we are not of the election : but God 
hated us from eternity, and therefore He has suffered these 
things to come upon us.' 

" The Count observing this, desired me to go to a neighbor- 



132 



OLD LANDMARKS. 



ing "minister Pastor Steimnetz, and talk with him fully on 
that head, ' whether Christ died for all ? ' And not long after 
the Count desired we might all meet together and consider 
these things thoroughly. We met accordingly at his house, 
and parted not for three days. We opened the Scriptures 
and considered the account which is given therein of the 
whole economy of God with man, from the creation to the 
consummation of all things; and by the blessing of God, we 
came all to one mind ; particularly in that fundamental point, 
that ' He willeth all men to be saved and to come to the 
knowledge of the truth/ 

" Some time after the Jesuits told the Emperor, that the 
Count was gathering together all the Moravians and Bohe- 
mians, forming them into one body and making a new re- 
ligion. Commissioners were immediately sent to Herrnhut, 
to examine the truth of this. The substance of the final 
answer returned through them to the Emperor was as follows : 

An Extract of the public instrument signed at Herrnhut in 
August, 1729. 

1 . We believe the Church of the Bohemian and Moravian 
brethren, from whom we are descended, to have been a holy 
and undefiled Church, as is owned by Luther and other 
Protestant divines ; who own also that our doctrine agrees 
with theirs. But our discipline they have not. 

2. But we do not rest upon the holiness of our ancestors ; 
it being our continual care to show that we are passed from 
death unto life by worshiping God in spirit and in truth. 
Nor do we account any man a brother, unless he has either 
preserved inviolate the covenant he made with God in bap- 
tism, or if he has broken it, been born again of God. 

3. On the other side, whosoever they are, who, being 
sprinkled by the blood of Christ, are sanctified through faith, 
we receive them as brethren, although in some points, they 
may differ from lis. Not that we can renounce or give up 
any doctrine of God, contained in Holy Writ; the least 
part of which is dearer unto us than thousands of gold and 
silver. 

4. Discipline we judge to be necessary in the highest degree, 
for all those who have any knowledge of divine truth ; and 
we can therefore in no wise forsake that which we have re- 
ceived from our forefathers. Yet if it should ever be (which 
God forbid) that any of us should speak or act perverse 



LIFE AND LABORS OF CHRISTIAN DAVID. 133 



things, we could only say with St. John : They went forth 
from us, but 'were not of us : for if they had been of us, they 
icould have continued with us. 

5. The public worship at Berthelsdorf, which we have 
hitherto frequented, we are the less able now to forsake, 
because we have there an assembly of true believers, a doc- 
trine free from error, and a pastor, who, having labored much 
in the word, is worthy of double honor. Therefore we have 
no cause to form any congregation separate from this; especially 
seeing we both use that liberty which Christ hath purchased 
for us; and so often experience the power of the doctrine 
which is taught there, and agree with the evangelical Protest- 
ants (that is, Lutherans) in all truths of importance. As for 
the controverted points, which require a subtle wit, we either 
are ignorant of them or despise them. 

6. The name of brethren and sisters we do not reject, as 
being agreeable both to Scripture and to Christian simplicity. 
But we do not approve of being called by the name of any 
man ; as knowing we have one Father, even Him which is in 
heaven." 

Christian David furthermore informed John Wesley, that 
in 1732, the brethren were again required to give an account 
of themselves. This was done in the manner following ; 

Extracts of a letter written by the Church of Herrnhut to 
the President of Upper Lusatia, January 1732. 

1 . None can be ignorant of the religion of our ancestors, 
who have read the history of John Hus. Some of his fol- 
lowers endeavored to repel force by force. The rest having 
better learnt Christ, obtained leave of George Podiebrad, 
King of Bohemia, to retire and live apart. Retiring, accord- 
ingly, in the year 1453, to a place on the borders of Silesia 
and Moravia, they lived in peace, till the time of Luther and 
Calvin, with both of whom, as with their followers, they 
maintained a friendly intercourse; especially when, by the 
providence of God, they were placed among those of either 
opinion. 

2. In the year 1699 David Ernest Jablonsky, grandson to 
Amos Comenius, the last Bishop of the Moravians, was con- 
secrated Bishop of the United Brethren in Moravia, Bohemia, 
and Poland, in a Synod regularly assembled. To him Count 
Zinzendorf signified, that several of the Moravian brethren, 



134 



OLD LANDMAKKS. 



having escaped from the tyranny of the Papists, were so 
joined to the Lutherans, whose doctrines they approved, as 
nevertheless to retain their ancient discipline. His entire 
approbation of this, Bishop Jablonsky testified to the Count 
in several letters. (He ordained the Count a Moravian Bishop 
in 1737, and David Nitschmann, the carpenter, in 1735. 

3. It must be acknowledged that many of our ancestors, 
about the beginning of the Reformation, from fear of man did 
not openly confess the truth : and hence it was that the Romish 
pastors bore with them : being little concerned what their 
private opinions were. But hence it also was, that continually 
using dissimulation and not walking in simplicity, they were 
no longer fervent in spirit as in old time, neither could they 
find any peace in their souls. 

4. It was in the year 1715 that a soldier of the Emperor's 
(Christian David) lately discharged, came to Sehlen, a village 
of which the Jesuits are lords, and began to talk with Augustine 
Neisser and his brother. He sharply reproved their hypoc- 
risy, in pretending to be Romanists and concealing their true 
faith. But they conferred with flesh and blood, till the year 
1722, when at length they forsook all and retired into Upper 
Lusatia. They left three brothers behind them, who were 
soon after cast into prison, and grievously persecuted by the 
Papists ; so that as soon as ever a door was opened they also 
left all and followed their brothers into Lusatia. The same 
did many others soon after, as finding no safety either for 
body or soul in their own country ; whence, about the same 
time, Michael and Martin Linner and the Haberlands were 
driven out with their families, after having suffered the loss 
of all things, for not conforming to the Romish worship, and 
for receiving those they called heretics into their houses. 

5. But the brethren at Kunewalde were treated with still 
greater severity. All their books were taken away ; they 
were compelled by the most exquisite torments to conform to 
the Popish superstitions and idolatries ; and in the end, cast 
into and kept in the most loathsome prisons, whereby David 
Schneider, the Nitschmanns, and many others were constrained 
also to leave their country, and all that they had. These are 
the plain reasons of our leaving Moravia, of which your 
Excellency desired an account from us. 



CHAPTER XXIV. 



RELIGIOUS EXPERIENCES OF OTHER LEADING 
BRETHREN IN HERRNHUT. 

We are again indebted to John Wesley for the following 
accounts of their religious experiences, which the brethren at 
Herrnhut gave him during his stay there in August, 1 738. 

Michael Linner, Chief Elder, spoke as follows : 

" The Church of Moravia was once a glorious Church. But 
it is now covered with thick darkness. It is now about six- 
teen years ago that I began to seek for light. I had a New 
Testament which I constantly read; upon which I often said 
to myself : ' This says, I ought to be humble and meek and 
pure in heart. How comes it that I am not so V I went to 
the best men I knew, and asked : 1 Is not this the Word of 
God? And if so, ought I not to be such as this requires, 
both in heart and life?' They answered : * The first Chris- 
tians were such ; but it was impossible for us to be so perfect/ 
This answer gave me no satisfaction. I knew God could not 
mock His creatures, by requiring of them what He saw was 
impossible for them to perform. I asked others, but had still 
the same answer, which troubled me more, and about four- 
teen years ago, I was more than ever convinced, that I was 
wholly different from what God required me to be. I con- 
sulted His Word again and again ; but it spoke nothing but 
condemnation ; till at last I could not read, nor indeed do 
anything else, having no hope and no spirit left in me. I 
had been in this state for several days ; when, being musing 
by myself, these words came strongly into my mind : ' God 
so loved the world, that He gave His only begotten Son, to the 
end that all who believe in Him should not perish, but have 
everlasting life/ I thought: 'All? Then I am one. Then 
he is given for me. But I am a sinner. And He came to 
save sinners?' Immediately my burden dropped off, and my 
heart was at rest. 

(135) 



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OLD LANDMARKS. 



" Bat the full assurance of faith I had not yet ; nor for 
the two years I continued in Moravia. When I was driven 
out thence by the Jesuits, I retired hither and was soon after 
received into the Church. And here, after some time it 
pleased the Lord to manifest Himself more clearly to my soul, 
and give me that full sense of acceptance in Him, which ex- 
cludes all doubt and fear. 

" Indeed the leading of the Spirit is different, in different 
souls. His more usual method, I believe is, to give in one and 
the same moment, the forgiveness of sins and a full assurance 
of forgiveness. Yet in many He works as He did in me; 
giving first the remission of sins, and after some weeks, or 
months, or years, the full assurance of it." 

This great truth was further confirmed by the conversation 
Wesley had with David Nitschmann, one of the pastors of 
the church, who expressed himself to this effect : 

" In my childhood I was very serious ; but as I grew up 
was so careless that at eighteen years old I had even forgotten 
to read. When I found this I was startled. I soon learned 
again, and then spent much time in reading and prayer. But 
I knew nothing of my heart till, about the age of twenty-six, 
I bought a Bible, and began to read the New Testament. 
The farther I read, the more I was condemned. I found a 
law which I did not, could not keep. I had a will to avoid 
all sin ; but the power I had not. I continually strove ; but 
was continually conquered. The thing which I would, I did 
not ; but what I would not have done, that I did. In this 
bondage I was when I fell into a fit of sickness ; during my 
recovery from which I felt a stronger desire than ever to 
avoid all sin. At the same time I felt the power. And sin 
no longer reigned over me. 

"But soon after I fell into grievous temptations which 
made me very uneasy. For though I did not yield to them, 
yet they returned again and again, as fast as they were con- 
quered. Then it came into my mind : ' I take all pains to 
serve God. What, if there be no God ? How do I know 
there is ? ' And on this I mused more and more, till I said 
in my heart : ' There is no God !' 

" In this state I was when I came to Herrnhut, about four- 
teen years ago. And every day for a full year, from morning 
to night, I groaned under this unbelief. * Yet I prayed con- 
tinually, unbelieving as I was ; particularly one Sunday, when, 
being in the church at Berthelsdorf, and quite weary of hear- 



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137 



ing so much of Him, whose very being I did not believe, I 
vehemently said : 1 O God, if Thou be a God, Thou must man- 
ifest, or I can not believe it/ In walking home I thought of 
an expression of Pastor Rothe's : ' Only suppose these things 
to be so : suppose there be a God.' I said to myself; ' Well, 
I will, I do suppose it V Immediately I felt a strange sweet- 
ness in my soul, which increased every moment till the next 
morning: and from that time if all the men* upon the earth 
and all the devils in hell had joined in denying it, I could 
not have doubted the being of God, no, not for one moment. 
This first sweetness lasted for six weeks, without any inter- 
mission. 

" I then fell into doubts of another kind. I believed in 
God, but not in Christ. I opened my heart to Martin Dober, 
who used many arguments with me, but in vain. For above 
four years I found no rest, by reason of this unbelief, till one 
day, as I was sitting in my house, despairing of any relief, 
those words shot into me : i God was in Christ, reconciling 
the world to Himself? I thought, ' Then God and Christ are 
One/ Immediately my heart was filled with joy ; and much 
more at the remembrance of these words which now I felt I 
did believe: 6 The Word was with God, and the Word was 
God. And the Word was made flesh, and dwelt among us.' 

"Yet, in a few days I was troubled again. I believed 
Christ was the Saviour of the world : but I could not call 
Him my Saviour; neither did I believe that He would save 
me. And one day as I was walking across the square, that 
text came strongly into my mind : -The unbelieving shall 
have their part in the lake which burneth with fire and brim- 
stone/ I returned home, terrified beyond expression; and 
instantly began crying out to our Saviour, telling Him I de- 
served no less than hell ; and gave myself up, if it were His 
will, to suffer what I had deserved. In a moment I found a 
gleam of hope that He would have'merey even on me. 

" But this in a short time vanished away and my uneasiness 
returned again. Many endeavored to persuade me that I had, 
but I knew I had not a right faith in Christ. For I had no 
confidence in Him, nor could I lay hold upon Him as my 
Saviour. Indeed, reading one day in 'Arndt's True Chris- 
tianity/ that, ' if all the sins of all men upon earth were 
joined in one man, the blood of Christ was sufficient to cleanse 
that man from all his sin f I felt for a time comfort and 
peace : but it was but for a time, and then I was overwhelmed 
as before with sadness and unbelief. And I was oppressed 



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almost beyond my strength, when a year ago, 1737, I went 
into this little wood. At first, I was tempted to break out 
into impatience ; but then I thought our Saviour knows best ; 
nor would He suffer this trouble to continue so long, if He did 
not see it was good for me. I delivered myself wholly into 
His hands, to dispose of me according to His good pleasure. 
In that hour I saw that all who believe in Him are reconciled 
to God through His blood ; and was assured that I was thereby 
reconciled and numbered among the children of God. And 
from that hour I have had no doubt or fear, but all peace and 
joy in believing." 

Albinus Theodore Feder, a student in Herrnhut, gave 
this account of himself: 

" I," said he, " for three years fought against sin with all 
my might by fasting and prayer, and all the other means of 
grace. But notwithstanding all my endeavors, I gained no 
ground, sin still prevailed over me ; till at last, not knowing 
what to do farther, I was on the very brink of despair. Then 
it was, that, having no other refuge left, I fled to my Saviour 
as one lost and undone, and that had no hope but in His power 
and free mercy. In that moment I found my heart at rest, 
in good hope that my sins were forgiven ; of which I had a 
stronger assurance six weeks after, when I received the Lord's 
Supper here. But I dare not affirm, I am a child of God ; 
neither have I the seal of the Spirit. Yet I go on quietly 
doing my Saviour's will, taking shelter in His wounds, from 
all trouble and sin, and knowing He will perfect His work in 
His own time. 

" Martin Dober, when I described my state to him, said, 
he had known very many believers, who, if asked the ques- 
tion, would not have dared to affirm, that they were the chil- 
dren of God. And he added, ' It is very common for persons 
to receive remission of sins, or justification through faith in 
the blood of Christ, before they receive the full assurance of 
faith; which God many times withholds, till He has tried 
whether they will work together with Him in the use of the 
first gift. Xow is there any need (continued Dober) to incite 
any one to seek that assurance, by telling him the faith he has 
is nothing. This will be more likely to drive him to despair 
than to encourage him to press forward. His single business, 
who has obtained the first gift is, credendo credere, et in cre- 
dendo perseverare: (to believe on, and to hold fast that where- 
unto he hath attained): to go on doing the Lord's will, accord- 



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139 



ing to the ability God hath already given ; cheerfully and faith- 
fully to use what he has received, without solicitude for the 
rest," 

Augustine Neisser one of the pastors of the church, 
(about sixty years of age) spoke to this effect : 

" By experience I know that we can not be justified through 
the blood of Christ till we feel that all our righteousness and 
good works avail nothing toward our justification. There- 
fore, what men call a good life is frequently the greatest of all 
hindrances to their coming to Christ. For it will not let 
them see that they are lost, undone sinners ; and if they see 
not this, they can not come unto Him. 

" Thus it was with me. I led a good life from a child : 
and this was the great hindrance to my coming to Christ. 
For, abounding in good works and diligently using all the 
means of grace, I persuaded myself for thirteen or fourteen 
years, that all was well, and I could not fail of salvation. 
And yet, I cannot say my soul was at rest, even till the time 
when God showed me clearly, that my heart was as corrupt, 
notwithstanding all my good works, as that of an adulterer or 
murderer. Then my self-dependence withered away. I 
wanted a Saviour and fled naked to Him. And in Him I 
found true rest to my soul ; being fully assured that all my 
sins were forgiven. Yet I cannot tell the hour or day, when 
I first received that full assurance. For it was not given me 
at first, neither at once ; but grew up in me by degrees. But 
from the time it was confirmed in me I never lost it ; having 
never since doubted, no, not for a moment," 

Wenzel Neisser said : 

" From a child I had many fits of seriousness and was 
often uneasy at my sins ; this uneasiness was much increased 
about fifteen years since by the preaching of Christian David. 
I thought the way to get ease was to go and live among the 
Lutherans, whom I supposed to be all good Christians. But 
I soon found that they, as well as the Papists, were carnal, 
worldly-minded men. About thirteen years ago I came from 
among them to Herrnhut ; but was still as uneasy as before, 
which I do not wonder at now; (though I did then), for all 
this time, though I clearly saw I could not be saved but 
by the death of Christ, yet I did not trust in that only for 
salvation ; but depended on my own righteousness also, as the 
joint condition of my acceptance. 



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OLD LANDMARKS. 



"After I was settled here, seeing the great diversity of sects 
wherewith we were surrounded, I began to doubt whether any 
religion was true. For half a year these doubts perplexed 
me greatly ; and I was often just at the point of casting off 
all religion, and returning to the world. The fear of doing 
this threw me into a deeper concern than ever I had been in 
before. Xor could I find how to escape ; for the more I 
struggled, the more I was entangled. I often reflected on 
my former course of life, as more desirable than this ; and 
one day in the bitterness of my soul besought our blessed 
Saviour at least to restore me to that state which I was in 
before I left Moravia. In that moment He manifested 
Himself to me, so that I could lay hold of Him as my 
Saviour, and showed me it is only the blood of Christ which 
cleanseth us from all sin. This was ten years since ; and from 
that hour I have not had one doubt of my acceptance. Yet 
I have not any transports of joy : nor had I when He thus 
revealed Himself unto me : only I well remember that mani- 
festation of Himself was like a cool, refreshing wind to one 
that is fainting away with sultry heat. And ever since my 
soul has been sweetly at rest, desiring no other portion in 
earth or heaven." 

Hans Neisser said : 

"I was awakened, when a child, by my grand-father, 
and by him carefully instructed in the New Testament. I 
married young ; and being from that time weak and sickly 
was the more earnest to work out my salvation ; and nine- 
teen or twenty years ago I had a strong confidence in our 
Saviour, and was continually warning others against trusting 
in themselves, in their own righteousness or good works. 
Yet I was not free from it myself. I did not trust in Him 
only for acceptance with God. And hence it was that not 
building on the right foundation, the blood and righteousness 
of Christ alone, I could not gain a full victory over my sins, 
but sometimes conquered them, and sometimes was con- 
quered by them. And, therefore, I had not a full or con- 
stant peace, though I was commonly easy and hoping for 
mercy. Sixteen years ago I came to my brother Augustine 
at Herrnhut. There was then only one little house here. 
Here I continued eight years in much the same state, thinking 
I trusted in Christ alone ; but indeed trusting partly in His 
and partly in my own righteousness. I was walking one day 
in this little wood when God discovered my heart to me. I 



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141 



saw I had till that hour trusted in my own righteousness, and 
at the same time that I had no righteousness at all; being 
altogether corrupt and abominable, and fit only for the fire of 
hell. At this sight I fell into bitter grief and a horrible 
dread overwhelmed me; expecting nothing (as I saw I 
deserved nothing else) but to be swallowed up in a moment. 
In that moment I beheld the Lamb of God taking away my 
sins. And from that time I have had redemption through 
His blood, and full assurance of it. I have that peace in 
Him which never fails and which admits of no doubt or fear. 
Indeed I am but a little one in Christ ; therefore I can receive 
as yet but little of Him. But from His fullness I have 
enough ; and I praise Him and am satisfied." 

Zacharias Keisser said : 

" I was born on the borders of Moravia ; and was first 
awakened by my cousin Wenzel, who soon after carried me 
to hear Mr. Stein metz, a Lutheran minister, about thirty 
English miles off. I was utterly astonished. The next 
week I went again : after which, going to him in private, I 
opened my heart and told him of all my doubts ; those espe- 
cially concerning Popery. He offered to receive me into 
communion with him, which I gladly accepted of ; and in a 
short time after I received the Lord's Supper from his hands. 
While I was receiving I felt Christ had died for me. I knew 
I was reconciled to God. And all the day I was over- 
whelmed with joy, having those words continually on my 
mind : 'This day is salvation come to my house ; I also am 
a son of Abraham/ This joy I had continually for a year 
and a half, and my heart was full of love to Christ. 

"After this I had thoughts of leaving Moravia. I was 
convinced it would be better for my soul. Yet I would not 
do it because I got more money here than I could elsewhere. 
When I reflected on this I said to myself : ' This is mere 
covetousness. But if I am covetous, I am not a child of 
God !' Hence I fell into deep perplexity, nor could I find 
any way to escape out of it. In this slavery and misery I 
was for five years ; at the end of which I fell sick. In my 
sickness my heart was set at liberty, and peace returned to my 
soul. I now prayed earnestly to God to restore my health 
that I might leave Moravia. He did restore it, and I imme- 
diately removed to Herrnhut. After I had been here a 
quarter of a year the Count preached one day upon the 
nature of sanctification. I found I had not experienced what 



142 



OLD LANDMARKS. 



he described, and was greatly terrified. I went to my cousin 
Wenzel, who advised me to read over the third, fourth and 
fifth chapters of the epistle to the Romans. I did so. I had 
read them a hundred times before, yet now they appeared 
quite new, and gave me such a sight of God's justifying the 
ungodly as I had never had before. On Sunday I went to 
church at Berthelsdorf ; and while we were singing those 
words Wir glauben auch an Jesum Christ, — ' We believe also 
in Jesus Christ/ — I clearly saw Him as my Saviour. I 
wanted immediately to be alone and to pour out my heart 
before Him. My soul was filled with thankfulness ; and with 
a still, soft, quiet joy, such as it is impossible to express, I had 
full assurance that my Beloved was mine and I was His; 
which has never ceased to this day. I see by a clear light 
what is pleasing to Him, and do it continually in love. I 
receive daily from Him peace and joy, and have nothing to 
do but to praise Hira." 

David Schneider gave the following account of himself : 

"Both my father and mother feared God and carefully 
instructed me in the Holy Scriptures. I was, from a child, 
earnestly desirous to follow their instructions, and more so 
after my father's death. Yet as I grew up my sins got the 
dominion over me ; of which God began to give me a sense by 
the preaching of Pastor Steinmetz ; who, speaking one day 
of drunkenness, to which I was then addicted, I was so 
aggrieved and ashamed that for several days I could not bear 
to look any one in the face. It pleased God afterward to give 
me, though not all at once, a sense of my other both outward 
and inward sins. And before the time of my coming out of 
Moravia I knew that my sins were forgiven. Yet I can not 
fix on any particular time when I knew this first. For I did 
not clearly know it at once : God having always done every 
thing in my soul by degrees. 

" When I was about twenty-six I was pressed in spirit to 
exhort and instruct my brethren. Accordingly many of them 
met at my house to read, pray and sing psalms. They usually 
came about ten or eleven and stayed till one or two in the 
morning. When Christian David came to us we were much 
quickened and comforted, and our number greatly increased. 
We were undisturbed for two years. But then the Papists 
were informed of our meeting. Immediately search was 
made. All our books were seized, and we were ordered to 
appear before the consistory. I was examined many times ; 



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143 



was imprisoned and released, and imprisoned again, five times 
in one year. At last I was adjudged to pay fifty-six 
dollars and suffer a year's imprisonment. But upon a re- 
hearing the sentence was changed, and I was ordered to be 
sent to the galleys. Before this sentence was executed I 
escaped out of prison and came to Soran in Silesia. Many 
of our brethren followed me ; and here for nearly ten years I 
taught the children in the Orphan-house. I soon sent for 
my wife and children. But the magistrates had just then 
ordered that the wives and children of all those who fled 
should be taken into safe custody. The night before this 
order was to be executed she escaped and came to Soran. 

"Soon after some of my brethren, who had been there, 
pressed me much to remove to Herrnhut : Christian David, 
in particular, by whose continued importunity, I was at 
length brought to resolve upon it. But all my brethren at 
Soran were still as strongly against it as I myself had 
formerly been. For a whole year I was struggling to break 
from them or to persuade them to go too. And it cost me more 
pains to get from Soran than it had done to leave Moravia. 

"At length I broke loose and came to Herrnhut, which 
was about three years ago. Finding I could scarce subsist 
my family here by hard labor, whereas at Soran all things 
were provided for me I grew very uneasy. The more uneasy 
I was the more my brethren refrained from my company ; so 
that in a short time I was left quite alone. Then I was in 
deep distress indeed. Sin revived and almost got the mastery 
over me. I tried all ways, but found no help. In this 
miserable state I was about a year ago, when the brethren 
cast Lots concerning me, and were thereby directed to admit 
me to the Lord's table. And from that hour my soul received 
comfort, and I was more and more assured that I had an 
Advocate with the Father, and that I was fully reconciled to 
God by His blood." 

Christopher Demuth spoke to this effect : 

" My father was a pious man from his youth. He carefully 
instructed all his children. I was about fifteen when he died. 
A little before he died, having been all his life-time under the 
law, he received at once the remission of sins and the full 
witness of the Spirit. He called us to him and said : My dear 
children, let your whole trust be in the blood of Christ. Seek 
salvation in this, and in this alone, and He will show you the 
same mercy He has to me. Yea, and He will show it to many 
of your relations and acquaintances when His time is come I 



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OLD LANDMARKS. 



"From this time till I was twenty -seven years old I was 
more and more zealous in seeking Christ. I then removed 
into Silesia and married. A year after I was much pressed 
in spirit to return and visit my brethren in Moravia. I did 
so. We had the New Testament, our Moravian Hymns 
and two or three Lutheran books. We read and sang 
and prayed together, and were much strengthened. One 
day as we were together at my house one knocked at the 
door. I opened it, and it was a Jesuit. He said : ' My 
dear Demuth, I know you are a good man, and one that 
instructs and exhorts his friends. I must see what books 
you have/ And going into the inner room he found the 
Testament and the rest together. He took them all away ; 
nor did we dare to hinder him. The next day we were 
summoned before the consistory, and, after a long examina- 
tion, ordered to appear in the church before the congregation 
on the following Sunday. There they read a long confession 
of Faith, and afterwards bid us say, 1 In the name of the 
Father and of the Son, and of the Holy Ghost! ' We did so, 
though not knowing what they meant. They then told us 
we had abjured the Lutheran errors and called the blessed 
Trinity to witness that we assented to that Confession of 
Faith. My heart sank within me when I heard it. I went 
home, but could find no rest. I thought I had now denied 
my Saviour, and could expect no more mercy from him. I 
could not bear to stay in Moravia any longer, but immediately 
returned into Silesia. There I continued six years ; but there 
too I was perpetually terrified with the thoughts of what I 
had done. I often inquired after my brethren whom I had 
left in Moravia. Some of them, I heard, were thrown into 
prison, and others escaped to a little village in Lusatia called 
Herrnhut. I wished I could go to that place myself; and at 
last meeting with one who had the same desire we agreed to 
go together. But our design being discovered, he was appre- 
hended and thrown into prison. Expecting the same treatment 
I earnestly prayed that God would show me a token for good. 
Immediately my soul was filled with joy, and I was ready to 
go to prison or to death. 

" Two days passed, and no man asked me any question ; 
when, doubting what I ought to do, I went into a neighboring 
wood, and, going into a little cave, fell on my face and 
prayed : ' Lord, Thouseest I am ready to do what Thou wilt. 
If it be Thy will I should be cast into prison Thy will be 
done. If it be Thy will that I should leave my wife and 



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145 



children I am ready. Only show me Thy will/ Imme- 
diately I heard a loud voice, saying : 'Fort, fort, fort/ (Go 
away, go away, go away). I rose joyfully and satisfied ; went 
home and told my wife it was God's will I should now leave 
her ; but that I hoped to return in a short time and take her 
and my children with me. I went out of the door ; and in 
that moment was filled with peace and joy and comfort. 

" We had above two hundred miles to go (thirty-five Ger- 
man), and neither I nor my friend who went with me had 
one Kreuzer (nearly one cent). But God provided things 
convenient for us, so that in all the way we wanted nothing. 

" In this journey God gave me the full assurance that my 
•sins were forgiven. This was twelve years ago; and ever 
since it has been confirmed more and more by my receiving 
from Him every day fresh supplies of strength and comfort. 

"By comparing my experience with that of others you 
may perceive in how different ways God leads different souls. 
But though a man should be led in a way different from that 
of all other men, yet, if his eye be at all times fixed on his 
Saviour ; if his constant aim be to do His will ; if all his 
desires tend to Him; if in all trials he can draw strength 
from Him; if he fly to Him in all troubles and in all 
temptations find salvation in His blood ; in this there can be 
no delusion : and whosoever is thus minded, however or 
wherever it began, is surely reconciled to God through His 
Son." 

Arvid Gradin, 1 a Swede, born in Dalecarlia, spoke to this 
purpose : 

" Before I was ten years old I had a serious sense of 
religion and great fervor in prayer. This was increased by 
my reading much in the New Testament; but the more I 
read the more earnestly I cried out : ' Either these things are 
not true or we are not Christians/ About sixteen my sense 
of religion began to decline by my too great fondness for 
learning, especially the Oriental tongues, wherein I was 
instructed by a private preceptor, who likewise did all that in 
him lay to instruct me in true divinity. 

" At seventeen I went to the University of Upsal, and a 
year or two after was licensed to preach. But at twenty-two, 
fneeting with ' Arndt's True Christianity/ I found I myself 



1 In 1740 he was sent as a deputy to the Archimandrite of the Greek 
Church in Constantinople. 
10 



146 



OLD LANDMARKS. 



was not a Christian. Immediately I left off preaching, and 
betook myself wholly to philosophy. This stifled all my 
convictions for some years ; but when I was about twenty- 
seven they revived and continued the year after when I was 
desired to be domestic tutor to the children of the Secretary 
of State. I now felt I was 'carnal, sold under sin 9 and con- 
tinually struggled to burst the bonds, till (being about thirty- 
one years old) I was unawares entangled in much worldly 
business. This cooled me in the pursuit of holiness ; yet for 
a year and a half my heart was never at peace. Being then 
in a bookseller's shop I saw the account of the Church at 
Herrnhut. I did not think there could be any such place, 
and asked the bookseller if that was a real account. His 
answer, ' that it was no more than the plain truth/ threw me 
into deep thought and fervent prayer that God would bring 
me to that place. I went to the secretary and told him I did 
not design to stay at Upsal, having a desire to travel. He 
said he had a desire his son should travel ; and was glad of 
an opportunity to send him with me. I was grieved, but 
knew not how to refuse auy thing to my patron and bene- 
factor. Accordingly we left Upsal together, and, after a year 
spent in several parts of Germany, went through Holland 
into France, and so to Paris, where we spent another year. 
But I was more and more uneasy till I could be disengaged 
from my charge that I might retire to Herrnhut. In our 
return from France my pupil's elder brother, returning from 
Italy, met us at Leipzig. I immediately wrote to his father, 
and having obtained his consent, delivered him into his hands. 

" April 23, 1 738, 1 came hither. Here I was in another 
world. I desired nothing but to be cleansed inwardly and 
outwardly from sin by the blood of Jesus Christ. I found 
all here laying the same foundation. Therefore, though I 
did not think with them in all points of doctrine, I waived 
these, and singly pursued reconciliation with God through 
Christ. 

" On the 22d of May last, I could think of nothing but, 
i He that believeth hath everlasting life/ But I was afraid 
of deceiving myself, and continually prayed I might not 
build without a foundation. Yet I had a sweet and settled 
peace, and for five days this Scripture was always in my 
thoughts. On the 28th those words of our Lord were 
strongly impressed upon me: 'If ye, being evil, know how 
to give good gifts to your children, how much more shall your 
heavenly Father give the Holy Ghost to them that ask Him ?' 



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147 



At the same time, I was incessantly carried out to ask, that 
He would give me the witness of His Spirit. On the 29th I 
had what I asked of Him, namely the 7tkrjpo(popta Trurzecoz, 
which is 'Requies in sanguine Christi; firma fiducia in Deum, 
et persuasio de gratia divina; tranquillitas mentis summa, 
atque serenitas et pax ; cum absentia omnis desiderii carnalis, 
et cessatione peccatorum etiam internorum. Verbo, cor quod 
an tea instar maris turbulenti agitabatur, in summa fuit requie; 
instar maris sereni et tranquilli/ 

("Repose in the blood of Christ; a firm confidence in 
God, and persuasion of His favor ; serene peace and steadfast 
tranquillity of mind, with a deliverance from every fleshly 
desire and from every outward and inward sin. In a word 
my heart which before was tossed like a troubled sea, was 
still and quiet, and in a sweet calm.") 

C. F. von Z., formerly a military officer of distinction, and 
subsequently in his old age, a magistrate 2 in H. (Herrnhut) 
gave an account, (Biidingen Collections, Vol. II, p. 493 
under date of January 20, 1 738,) of his conversion and so- 
journ in Herrnhut. A few months later (p. 495. ibidem) he 
bore a triumphant testimony of a new and special experience 
of full assurance of faith. He writes : 

" I can not forbear telling you, my dear brother, what the 
Lord has done for me, an accursed and condemned sinner. 
During last year I received an assurance of forgiven sin, but 
I knew not then how to appropriate to myself fully the power 
and efficacy of the blood of redemption. In consequence I 
had not true rest in my soul. I said nothing of this to the 
brethren for fear that they would no longer think well of me. 
They, however, soon perceived that I had not yet learned to 
utter the ( shibboleth/ correctly ; so, finally, I resolved to dis- 
close to them the condition of my soul. I now began to tear 
down the old fabric of self-righteousness, which I had so long 
labored to build up. I ceased putting new cloth on the old 
garment, and began to regard all my good works as filthy 
rags. I no longer saw any worth or merit in them. With 
the passing away of the old year, I cast myself anew at the 
Saviour's feet, as a condemned and lost sinner; and, with many 
tears prayed the Lord to have mercy on me, and not to suffer me 
to live through another year, without enjoying a full assurance 



2 Gemeinrichter. 



148 



OLD LANDMARKS. 



that the power of Jesus' blood takes all my sins away. My 
own remissness had hitherto hindered the progress of the 
good work which had been begun in me ; but now I humbly 
prayed that He would prevent me by His grace from 
doing so any longer ; for I desired above all things, to 
be the Lord's, who had bought me on the cross with His 
own precious blood. The blessed Saviour heard my prayer, 
and looked down on me with compassion as whilom upon 
Peter, and blessed me inexpressibly. This took place a 
few weeks ago. Yea, what I felt in my soul on the 21st 
of February, 1738, I can not adequately describe. I am 
certain that it was no illusion, but a blessed reality ; for in a 
moment the Lord so strengthened my faith, that I was able 
instantly to believe what it had been impossible for me to 
have believed before. It was Communion-Day. I did not 
go to the communion for certain reasons. Several days before 
my heart had been full of sorrow. When Saturday, (Com- 
munion-Day) arrived,' and when I saw the ( witness-cloud ? 
pass my window on their way to B. (Berthelsdorf ), I could 
not refrain from tears and said to them : ' Go in peace and 
receive the Supper of the Lord. I am not worthy to go with 
you this time ; but remember me before the Lord.' To the 
Saviour I thus cried : 6 My dear Saviour Thou knowest why 
I stay away from the Communion. It is not because I despise 
or undervalue it; for I reverence and humbly adore Thy 
holy flesh and blood. Be gracious now and show me Thy 
great mercy, that I may in spirit commune with my brethren, 
although I am absent in body.' In that moment I had a 
vivid assurance in my heart, as though the Lord said to me : 
i Thou shalt partake of this supper and thy soul shall this 
day eat of My flesh and drink of My blood.' I was utterly 
astonished, and scarcely knew how I felt. Never before in 
my life did I have such feelings. I broke out in loud praises 
and thanksgivings. My lips grew eloquent, for I was full of 
faith, and had now received a perfect assurance of blood- 
bought redemption. My soul was full of joy; my eyes 
overflowed with tears; and I was completely overwhelmed 
with happiness. 

" From that time forth, my soul was freed from doubts, 
and rejoiced in the possession of a full assurance of faith. 
May the Lord henceforth keep and preserve me, and help me 
to guard well the precious jewel I have found. I can now 
say, as did the woman of Samaria, ' Now I believe, not because 
of the saying of others,' but I have experienced His grace for 



RELIGIOUS EXPERIENCES. 



149 



myself. I love my Saviour to that degree, that I am sorry 
that I can not love Him a thousand times more. Like the 
Shulamite in ' Canticles/ I could die for love of Him. 
Hallelujah ! I have vowed eternal allegiance. My ear is 
fastened to the door-post and my lintel and door-posts are 
sprinkled with blood and the Destroyer can not come in and 
smite me. Hallelujah ! Hallelujah ! 

" Dear brother, I write this letter with a joyful heart. I 
think the Lord will soon take me to Himself. I experience 
in deed and in truth that He hears my prayers. For thirty 
years past my favorite prayer 3 has been that the Lord would 
save me by His blood ! C. F. von Z." 4 



3 Das ist schon von etlich und dreisig Jahren mein Leib-Spriichlein 
gewesen : Mein Gott, ieh bitt' durch Christi Blut 

Mach's doch mit meinem Ende gut ! 

4 Carl Friederich von Zaionscheck, of Holtz-Kirch, Obrist-Lieutenant 
(Lieutenant Colonel), Gemeinrichter. October«8, 1744. Herrnhut. Bud. 
Col. Vol. Ill, page 733. 



CHAPTER XXV. 



A CONVERSATION BETWEEN COUNT ZINZENDORF 
AND JOHN WESLEY ON SANCTIFICATION, 
HELD AT GRAY ' S-INN- W ALK , LONDON, 
SEPTEMBER 3, 1741. 1 

Zinzendorf. — Why have you changed your religion ? 

Wesley. — I am not aware that I have changed my religion. 
Why do you think so ? Who has told you this ? 

Z. — Plainly, yourself. I see it from your letter to us. In 
that, having abandoned the religion which you professed 
among us, you profess a new one. 

W. — How so ? I do not understand you. 

Z. — Yea, you say there that true Christians are not miserable 
sinners. This is most false. The best of men are most 
miserable sinners, even unto death. If any say otherwise, 
they are either wholly impostors, or diabolically led astray. 
Our brethren, teachers of better things, you have opposed ; 
and have refused peace to them desiring it. 

W. — I do not yet understand what you mean. 

Z. — When you wrote to me from Georgia, I loved you very 
much. I perceived that you were then simple in heart. You 
wrote again : I saw that you were still simple in heart, but 
disordered in your ideas. You came among us : your ideas 
were then still more disordered and confused. You returned 
to England. Some time after I heard that our brethren were 
contending with you. I sent Spangenberg to effect a recon- 
ciliation between you. He wrote to me that the brethren had 
injured you. I wrote back that they should not only not persist, 
but even ask your pardon. Spangenberg wrote again that they 
had asked it : but that you, boasting of these things, were 
unwilling to be at peace. Now, being come, I hear the same. 



Biidingische Sammlungen. 



(150) 



ON SANCTIFICATION. 



151 



W. — The matter by do means turns on that point. Your 
brethren (it is so far true) did treat me ill. Afterward they 
asked my pardon. I answered that that was superfluous; 
that I had never been angry with them, but was afraid, 
1. That there was error in their doctrine. 2. That there was 
sin (allowed) in their practice. This was then, and is at this 
day, the only question between them and me. 

Z. — Speak more plainly. 

W. — I feared there was error in their doctrine, 1. Con- 
cerning the end of our faith in this life, to wit : Christian 
perfection. 2. Concerning the means of grace, so called by 
our (Episcopal) Church. 

Z. — I acknowledge no inherent perfection in this life. This 
is the error of errors. I pursue it through the world with 
fire and sword ; I trample it under foot ; I exterminate it. 
Christ is our only perfection. Whoever follows after inherent 
perfection denies Christ. 

W. — But I believe that the Spirit of Christ works perfec- 
tion in true Christians. 

Z. — Not at all. All our perfection is in Christ. All 
Christian perfection is, faith in the blood of Christ. The 
whole of Christian perfection is imputed, not inherent. We 
are perfect in Christ — in ourselves, never. 

W. — We contend, I think, about words. Is not every true 
believer holy ? 

Z. — Certainly. But he is holy in Christ, not in himself. 

W. — But does he not live holily ? 

Z. — Yes, he lives holily in all things. 

W. — Has he not also a holy heart? 

Z. — Most certainly. 

IF. — Is he not, consequently, holy in himself? 

Z. — No, no. In Christ only. He is not holy in himself. 
In himself he has no holiness at all. 

W. — Has he not the love of God and his neighbor in his 
heart ? Yea, even the whole image of God ? 

Z. — He has. But these constitute legal, not evangelical 
holiness. Evangelical holiness is — faith. 



152 



OLD LANDMARKS. 



W. — The dispute is altogether about words. You grant, 
that the whole heart and the whole life of a believer are holy; 
that he loves God with all his heart, and serves Him with all 
his strength. I ask nothing more. I mean nothing else by 
Christian perfection, or holiness. 

Z. — But this is not his holiness. He is not more holy if 
he loves more; none less holy if he loves less. 

W. — What? Does not a believer, while he increases in 
love, increase equally in holiness ? 

Z. — By no means. The moment he is justified, he is sanc- 
tified wholly. From that time, even unto death, he is neither 
more nor less holy. v 

W. — Is not then a father in Christ more holy than a new- 
born babe in Christ ? 

Z. — No. Entire sanctification and justification are in the 
same instant ; and neither is increased or diminished. 

W. — But does not a believer grow daily in the love of God ? 
Is he perfect in love as soon as he is justified ? 

Z. — He is. He never increases in the love of God. He 
loves entirely in that moment, as he is entirely sanctified. 

W. — What then does the Apostle Paul mean by, " We are 
renewed day by day ? " 

Z. — I will tell you. Lead if it be changed into gold, is gold 
the first day, and the second, and the third. And so it is re- 
newed day by day. But it is never more gold than on the 
first day. 

W. — I thought we ought to grow in grace ! 

Z. — Certainly. But not in holiness. As soon as any one 
is justified, the Father, the Son, and the Holy Spirit, dwell 
in his heart : and in that moment his heart is as pure as it 
ever will be. A babe in Christ is as pure in heart as a father 
in Christ. There is no difference. 

W. — Were not the apostles justified before the death of 
Christ? 

Z. — They were. 

W. — But were they not more holy after the day of Pente- 
cost, than before the death of Christ ? 



OX SANCTIFICATIOX. 



153 



Z. — Xot in the least. 

W. — Were they not on that day filled with the Holy Ghost? 

Z. — They were. But that gift of the Spirit had no refer- 
ence to their holiness. It was the gift of miracles only. 

W. — Perhaps I do not understand you. Do we not, while 
we deny ourselves, more and more die to the world, and live 
to God ? 

Z. — We spurn all (self) denial : we trample it under foot. 
Being believers, we do whatever we will, and nothing more. 
We ridicule all mortification. No j)urification precedes per- 
fect love. 

W. — What you have said, God assisting me, I will thor- 
oughly consider. (American Edition of Wesley's Journal.) 



CHAPTER XXVI. 



SUNDRY QUESTIONS ADDRESSED TO HERRNHUT 
AUGUST 11 AND 12, 1739 ; AND ANSWERED BY 
HERRNHUT AND MARIENBORN. 1 

Question 1. Are the Holy Scriptures the only rule by 
which all things pertaining to Christianity must be regulated, 
tried and tested ? 

Response by Herrnhut : Yes ! 

Marienborn : Yes ! 

2. Is the Bible the legitimate means by which men are 
brought to repentance, conversion and faith ; and by which 
believers are strengthened in faith and in every good word 
and work ? Ought not men, therefore, to apply themselves 
diligently to the study thereof? 

Herrnhut : Yes ; we know of no other means. 

Marienborn : Neither do we ; except that we utterly reject 
the word repentance, in the sense of doing penance. 
The German word for repentance is Busse, (or Bussen) ; 
and may imply to some minds an atoning for sin by self- 
imposed suffering. 

3. Is not every member of your congregation as strongly 
bound to obey the edicts of the Church, as he is to keep the 
commandments of God, even when he fails to convince him- 
self that the former are in consonance with the Scriptures ? 

Herrnhut : No. Cases have occurred when brethren have 
declined to do work although of a perfectly Scriptural 
nature, for which they felt no inward calling. We never 
compel any to act contrary to their convictions. 

1 The above "Answers," are a refutation of certain ill-founded charges 
against the Brethren. 

Count Zinzendorf is respondent for Marienborn, whither he had gone 
into banishment from Herrnhut, by order of the Saxon Court. 

(154) 



QUESTIONS ADDRESSED TO HEEENHUT. 



155 



Marienborn : This question, when viewed from its human 
side, is subject to several qualifications : It suggests the 
anarchical theory that any member may determine for 
himself whether the rules of our institutions, economies 
or societies are Scriptural, and if he does not find them 
so he may disregard them, and still lay claim to member- 
ship; of which the result would be chaos and — high 
time to drop the whole business and run away. The 
above charge of compulsion may seem true — but, aufond r 
it amounts to nothing after all. 

4. What is your idea of birth-sin ? 2 

Hermhut : Although the word birth-sin (or hereditary sin) 
is not to be found in the Bible, yet we hold that the 
meaning usually attached to it is perfectly Scriptural, 
Birth-sin, as such, we believe to consist in man's natural 
incapability for anything good, and his inherent prone- 
ness to everything that is evil. 

Marienborn: That which the Lutheran symbols call origi- 
nal sin (Peccatum Originale) is Biblical and orthodox. 
The word birth-sin is an absurd and unmeaning expres- 
sion, and may, if too hotly defended, lead to formal 
error. The Latin word origo never means an heir-loom ; 
nor the adjective originale, hereditary. 

5. Is there original sin in the hearts of children of 
believers ? 

Hermhut : Yes ! 

Marienborn : Yes, till the end of the world. 

6. To what extent does original sin remain in those who 
have experienced the sprinkling of the blood of Jesus Christ? 

Hermhut: To that extent that sin is there, but entirely 

stripped of its dominion. 
Marienborn: As to the nature and presence of sin, it is just 

the Same as before conversion — with this difference, that 

its influence and effects are subjugated. 

7. Do you teach a three-fold forgiveness — and what do 
you mean by it ? 



2 Erb-Siinde. 



156 



OLD LANDMARKS. 



Herrnkut: No. We understand forgiveness of sin to 
mean the grace of God, by which man is made an actual 
partaker of the atonement which the Saviour has made 
by His blood, and by which he is enabled to place his full 
trust on it alone, henceforth and forever. Taken in this 
sense we teach but one true and saving kind of forgive- 
ness; it is that of which Luke i, 77, and Eph. i, 7 speak. 
Unconverted men often imagine that they have received 
forgiveness, because after having been troubled for some 
time on account of certain evil deeds, and having prayed 
for pardon, they at last feel relieved of their burden. 
Wishing to encourage them in their good resolutions we 
accommodate ourselves to their case by admitting that 
they may have felt as though they were forgiven. But 
we are careful to tell them that this kind of forgiveness 
is not of a true and saving nature. There are others 
again who are awakened, and who mourn deeply over 
their depravity, and sometimes well-nigh despair of God's 
mercy on account of their great wickedness. Then 
again, they are comforted — though not fully — because 
they do not as yet discern in the atoning sacrifice of 
Jesus, the true and only foundation of inward peace. 
In order not to discourage them we speak of their occa- 
sional moments of relief, as a kind of precursory 
forgiveness or prevenient grace ; but, at the same time, 
we explain to them that this is not a full, complete and 
satisfying forgiveness. No one possesses that who does 
not place his confidence solely and alone on the grace 
which is in Christ Jesus. 

Marienborn: We want no scholastic disputes about this. 
Our answer is determined by the sense in which the 
above question is put. Properly speaking, there is 
only one sin ; namely, that of not believing in the Lord 
Jesus Christ. The forgiveness of this great sin is 
imparted to us by the Holy Ghost, who testifies of Jesus, 
and takes away our unbelief, (which is our sin) and 
works in us faith and life and happiness. Two other 



QUESTIONS ADDRESSED TO HERRNHUT. 157 

kinds of forgiveness are expressly mentioned in Scripture. 
1. When unconverted men have committed some evil 
deed, and then pray for mercy, they may find peace of 
mind and also escape temporal punishment. 2. The 
other kind is mentioned in the second article of the 
Catechism, and is there called a daily and abundant for- 
giveness, of which John speaks in the second chapter of 
his first epistle. A believer may have been overtaken in 
a fault through weakness and the deceitfulness of sin. 
He may have offended the Saviour in something, for 
which the anointing which is from above and teaches us 
all things, reproves him, although his neighbor may not 
see the brother's error in the same evil light that he 
himself does. In such a case the believer has an Advo- 
cate with the Father. This kind of forgiveness is only 
granted to Christians, who had previously received the 
great, general absolution, which is complete and instan- 
taneous. Sins in believers, though pardoned daily and 
fully in detail, are not, however, in all cases, exempted 
from temporal punishments. (Christians may be chas- 
tened by the Lord that they may not be condemned 
with the world. 1 Cor. xi, 32.) 
8. Wherein does justification 3 consist ? Is it remission of 
sins and their punishment, through free grace and for the 
sake of Christ's blood ? Or is it a deliverance from the 
power and indwelling of sin ? 

Herrnhut : Our answer to the first two questions is : Yes ! 
Justification is a deliverance from guilt and punishment, 
through free grace and for the sake of Christ's blood. 
To the third question we answer : Justification does not 
strictly mean a deliverance from the power and indwell- 
ing of sin, nor any ability to do good. (The Holy Ghost 
effects this and supplies the needful strength to do good.) 
Marienborn : Luther says : Forgiveness, life and happiness 
are imparted in the moment when the soul hears and 



Rechtfertigung. 



158 



OLD LANDMARKS. 



believes the words spoken in the Sacrament or elsewhere : 
" Thy sins are forgiven." It is then that the soul is 
delivered from guilt, death, the devil and all his hosts. 
But his title to grace will be no better after a Christian 
life of fifty years hence, than it was in the first quarter 
of an hour w T hen he was converted and found forgive- 
ness. 4 Sanctification, however, is a totally different act 
from that of justification. Justification was purchased 
for us by Jesus when He shed His blood upon the tree, 
and is applied to the heart of the single individual by 
the Holy Ghost, for this is His office as Comforter. 
Sanctification is the sovereign and exclusive work of the 
Holy Ghost. 

9. What must be wrought in man through grace ere he is 
justified? 

Herrnhut : A radical change of mind must be wrought by 
the Holy Ghost, and a living faith in the Lord Jesus. 
But this change does not mean holiness of heart, nor the 
doing of good w^orks in a legal sense. It consists in a 
painful conviction of inward depravity, coupled with an 
earnest desire for deliverance through the merciful kind- 
ness of God. " O wretched man that I am !" etc. (Rom. 
vii, 24). 

Marienborn : Ordinarily, there must be poverty of spirit, 
misery and godly sorrow, which is mixed either with 
hope or despair of finding counsel and help ; a lying 
prone and expectant, like the poor cripple at the pool of 
Bethesda. Any change of mind, even though not 
coupled with godly sorrow, may be of use ; but if men 
continue too long in this state before they find forgiveness, 
this (slow and gradual) repentance may be the means of 
making them hypocrites, or philosophers, or sanctimonious 
Pharisees. 

10. Can a man obtain forgiveness as long as there is no 
change of mind ? 



* Und das ist nicht besser im funfzigsten Jahre ihres Laufs, (dem Titulo 
nach) als in der ersten Viertel-Stunde. Bud. Samml. Vol. I, p. 505, etc. 



QUESTIONS ADDRESSED TO HERRNHUT. 



159 



Herrnhut: JSTo! 

Marienborn : As we understand the question, we say, no. 

11. Is a man delivered from the power of sin, at the same 
time when he is pardoned or justified ; and is his state at that 
time, as good as it will be, even when he has reached the age 
of fifty years ? 

Herrnhut: This can not be predicated of a new convert 
without reservation. Although a newly justified soul 
receives power over sin in the moment of conversion, he 
is not as yet able to ivield this power, as his members, 
which are on the earth, must be mortified and the old 
man put off. 

Marienborn: Justification gives a title to eternal life. 
When a thief is about to be hung, it is not necessary 
to bleed him. But if he is unexpectedly pardoned at the 
last moment, the surgeon comes and bleeds him, for fear 
that he might die of his terrible fright. If he survives 
the shock, he will be as well as ever and live out his 
allotted term. The courts of justice, too, are fully 
satisfied, now that he has been pardoned. This quondam 
criminal may even become a judge and preside over 
courts ; yea, he may become a professor of theology — 
provided he is brought under proper training, so as to 
grow and develop in knowledge. His old thieving pro- 
pensities may have totally disappeared, as though they 
had been blown away by the wind. But his becoming 
a skillful economist, or a Spartan magistrate, 5 or a suc- 
cessful manager of a large business-concern, will require 
some time. 

12. Can sin, so far as its power is concerned, be eradicated 
by degrees, and, by dint of constant conflicts with it, be finally 
overcome and exterminated ? 

Herrnhut: We do not believe that sin can ever be totally 
eradicated out of our constitution whilst- we are in this 
earthly state. (See question 5.) As soon as evil thoughts 



Ephoros. 



160 



OLD LANDMARKS. 



arise, they may be conquered through the power of Christ. 
But we do not like to use the term "fighting against sin, ,; 
for it is not biblical. Some suppose that the text Hebrews 
xii, 40, militates against our position on this subject; but 
we believe that this text bears the following construction : 
" Let us rather lay down our lives, than commit sin and 
draw back to perdition." Compare Ch. 10, 32, and Phil. 
1, 27 and 30. We prefer using the expressions: "flee 
from sin," " abstain from fleshly lusts," "watch," "pray," 
and " keep yourselves unspotted from the world." 6 We 
certainly do not deny that the more faithful we are in 
these things the fewer will be our errors. 
Marienborn: Whatever of liability to commit sin there 
was in us before our sins were forgiven, remains in us 
till to our graves. But as sin has no more dominion 
over us, having justly lost its supremacy and power, any 
relapses into sin, would be as great a calamity to our 
souls, as the iliac-passion 7 to the body. (2 Peter ii, 22.) 

13. Can not a justified Christian again fall into sin ? 
Herrnhut : If he does not take care of himself he may ; as 

we all, alas! have too often seen. He ought not to sin, 
nor need he do so. 
Marienborn: A healthy man, however cleanly his habits, 
must rid himself of uncleanness every day. If filth 
too greatly accumulates in his system, he becomes sick; 
and if he can not be relieved of it at all he will die. 
But if a healthy man needlessly dabbles in filth, and takes 
delight in doing so, he is a fit subject for an insane asylum- 

14. Is sin, which still clings to believers, located in their 
bodies, and must the latter undergo decomposition on that 
account ? 

Herrnhut : We hold to the words of Scripture. Paul says : 
" Let not sin reign in your mortal bodies." (Rom. vi, 13.) 

6 Man can never reach, a state of impeccability — like that of Christ. 
Man is and remains a peccable being ; but he can do all things through 
Christ strengthening him. 

7 Das Miserere. 



QUESTIONS ADDRESSED TO HEKRNHUT. 



161 



We do not engage in subtle inquiries in order to find 
out exactly where sin is located. We seek to be pre- 
served from it through the grace of our Saviour. 
Marienborn : We do not know Avhereabouts sin is located 
in our bodies. We do not even know in what part of 
the body the soul has its seat. We sometimes speak of 
one place and then of another, even as the apostles also do. 

15. Do provocations to sin, in the case of believers, come 
out of the heart or from without? 

Herrnhut: We believe the words of Christ, Matth. xii, 35 : 
" A good man, out of the good treasure of his heart, 
bringeth forth good things ; and an evil man, of the evil 
treasure of his heart, bringeth forth evil things and 
from the words of James iv, 1, and of Paul to the 
Romans vi, 12, we conclude that sin, in believers, comes 
from without, namely from Satan, the world and the 
flesh, and not out of the heart. The words of Christ, 
Matth. xv, 19, 20, refer to unconverted' persons to whom 
according to the context, he was at that time addressing 
himself. 

Marienborn : We may safely say that provocations to sin 
come from without. John says so, when he so earnestly 
admonishes believers, not to allow themselves to be con- 
taminated by the world; and we too know from expe- 
rience, that these assaults come from without ; we can- 
not deny, however, that many evil suggestions come 
from within, but we dislike speaking in this way, because 
our general idea of a justified soul ill accords with the 
words : " Out of the heart proceed evil thoughts, mur- 
ders, adulterers, fornications, theft, false witness, blas- 
pheniies." (Matt, xv, 19.) 

16. Can a man attain to such a degree of holiness, that no 
thought can arise within him that is contrary to the will of God ? 

Herrnhut: We make a difference between inward thoughts, 8 
and outward assaults. 9 We say yes, so far as assaults are 
concerned ; but wo, as to inward thoughts. 



8 Einfall. 
11 



9 Anfall. 



162 



OLD LANDMARKS. 



Marienborn : Honest and well-instructed believers, who do 
not draw down chastisements upon themselves in the 
form of fierce assaults from without, on account of some 
acts of folly, or by ceasing to be humble and contrite, 
have a clear title to the Apostolic promise (1 John v. 18). 
Omitting many other questions and answers in this paper, 
we pass on to the closing paragraph, 10 which contains a charge 
of fanaticism? 1 on the ground that the Brethren encouraged 
open manifestations of feeling during worship. Strange to 
say, two years later, (1741), John Wesley expostulated with 
them for " damping the zeal of babes in Christ, forbidding 
them to declare what God had done for their souls," etc. But 
greater changes often take place in less than two years ! The 
following paragraph tells the true tale concerning the above 
charge of emotional fanaticism. 

§ 10. Are there not some things allowed among you 
which may lead to fanaticism, to wit : You do not establish 
yourselves in spiritual knowledge as you ought. You do not 
study the Bible enough. You lay too much stress on feeling. 
Your modes of worship are calculated to promote feeling ; 
and one hears sighs, groans, and ejaculations, during re- 
ligious exercises? ("Seufzen" is the original word; and, ac- 
cording to Adler's Dictionary, signifies an uttering of sighs, 
groans, ejaculations. Let the reader take his choice.) 
To these charges Herrnhut responded thus : 

10 Bud. Samml. Vol. I, pp. 522, 523. 

11 No reference is here had to the so-called " sifting time " at Herrnhaag, 
near Marienborn. This oddly-named period began four years after the 
above charge was made, and lasted from 1743 to 1750. The religious state 
of Herrnhaag, during all this time, whatever may have been its peculiarities, 
was far better than that of Moravian churches at any time since then until 
now — whatever crude and exaggerated statements have been made to the 
contrary, by superficial and sensational historians. Herrnhaag was aban- 
doned by the Brethren in 1750, on account of certain oppressive edicts by 
the authorities of Biidingen and for no other reason. The Brethren had 
been required to take an oath of allegiance to the new Count Biidingen the 
Ninth ; but refused on principle. They were, however, ready to offer the 
hand as a pledge of fealty. Herrnhaag was built by the Brethren. It 
was a very beautiful town. 



\ 



QUESTIONS ADDRESSED TO HERRNHUT. 



163 



<x. The Bible is read daily, and has been for the last twelve 
years. We hold it in high estimation. 

b. We utterly deny the imputation concerning feeling. We 
do not trust in our feelings at all. Young converts 
usually speak much about feeling ; but we do not, on 
that account, get out of patience with them. We en- 
deavor to enlighten them by degrees. 

c. We show as much feeling as we think proper. 

d. We know that our modes of worship are greatly blest. 
We never introduce or tolerate any thing, but what is 
necessary and profitable. Should the Church ever lose 
its spirit and power, we can as little be held responsible 
for what may become of our present methods, as the apos- 
tles were for the degeneracy of the early Church after 
their decease. 

Marienborn : I am fully convinced that there is too little 
stress laid upon feeling. The reason is, because our 
people are not fully assured that their feelings are 
genuine and reliable. Our young men at Marienborn are 
entirely too philosophical 12 to suffer themselves to be be- 
trayed into foolish blunders of any kind. The Bible is 
frequently read among us. It certainly is read once 
every day — but we do not think even that to be often 
enough. We do not pretend to dive very deeply into 
the profundities of Scriptural knowledge, because we are 



13 About the year 1733, when Johannes Langguth (who was subsequently 
made Baron Johannes von Watteville, through adoption by Baron 
Friederich von Watteville) came to Marienborn ; and with him no fewer 
than forty students from the University of J ena, where they had become 
united with him in the Lord. They connected themselves with Marien- 
born, and formed a Theological Seminary, which afterwards furnished 
many useful ministers for Christian and heathen lands. To these young 
students the Count probably refers in the above passage. See "Life of 
Johannes von Watteville," by Patter, p. 12. 

The young men in Herrnhut were mostly plain mechanics, or skilled 
artisans, etc., and resided together in the so-called brethren's house and 
there plied their various avocations — and were hardly as philosophical and 
erudite as the University-bred students in Marienborn, 



164 



OLD LANDMARKS. 



at our best very ignorant beings ; and when we under- 
take to study any moot-point, we find that we are but 
going over old and often re-told tales. I think that 
those things which cause us to groan or cry out, under 
other circumstances (such as pain or pleasure), may also 
cause us to groan and cry out during prayer, or preach- 
ing ; at least so we think. 13 

Note. — There is a dry, harsh and dogmatical way of pre- 
senting the plan of salvation — and also a smooth and flattering 
one — which makes no impression. Some theologians chill 
their audiences, by speaking of repentance and faith, as 
though they were meritorious acts, by which men may, as it 
were, extort from God pardon and everlasting life. These 
men, evidently, have not as yet obtained that true, living faith 
which God imparts only to the contrite and broken-hearted, 
who realize that all their sins are forgiven for the sake 
of the bloody which Christ has shed for the remission of sins. 
" Faith takes the gift, but buys it not !" Neither does true 
faith, in the least degree, rely on confession (auricular or 
public) — which passes for repentance ; nor on repetitions of the 
Creed — which pass for faith ; nor even on the Sacraments ; but 
it looks, with a single and confident eye, unto Jesus and Him 
Crucified. A man may be accounted orthodox after the letter, 
without being so after the Spirit. " The letter killeth; but 
the Spirit maketh alive." But why talk to blind men about 
colors? True feeling pervades the sermons of those, who are 

13 In order to verify the above, somewhat free, translation, the original 
words of Count Zinzendorf 's response for Marienborn, are here given : 

Marienborn. Es wird ein bisschen zu wenig vom Gefiihl gesprochen ; das 
bin ich fest iiberzeugt. Ratio: Man hat noch kein recht zuverlassig 
Gefiihl, und die Pursche sind zu philosophisch Sauen zu machen. 

Die Bibel-Lection wird getrieben. Es ist wahr, dass sie taglich getrie- 
ben wird ; ist nicht genug. Wir konnen nicht sehr in die Erkenntniss 
fiihren, weil wir erstaunliche Ignoranten sind, und crambem bis coctam an 
einem Stuck, recoquiren. [Crambem bis coctam recoquere means, to re-cook 
cabbage which has already been twice cooked.] Ich denke, was einem 
sonst seufzen macht, das macht auch einen beim Beten und Lehren seufzen, 
i. e. y was uns angeht. 



QUESTIONS ADDRESSED TO HERRNHUT. 165 

contrite and broken-hearted, and yet happily conscious of 
forgiven sin ; and. will communicate itself to their hearers, and 
cause their hearts to feel, and their mouths to speak in the 
Christian assembly where God's children pray and bear tes- 
timony as the Spirit gives them utterance, (1 Cor. xiv, 23-25) 
warm and eloquent words. Orthodox Doctors of Divinity, 
and their pliant and conservative disciples, whose hearts are 
numb and whose mouths are dumb because of their coldness 
and indifference to the merits and death of Jesus, may, if 
they dare, decry religious feeling and its utterances as 
" hypocrisy and fanaticism," and even pray to be preserved 
therefrom, (see Litany, p. 3) ; but Christians, whose sins are 
pardoned, and who love the Lord who died for them, will 
never make light of religious emotion. " Out of the abun- 
dance of the heart, the mouth speaketh." 



CHAPTER XXVII. 



LETTER OF JOHN WESLEY TO THE MORAVIAN 
CHURCH, MORE ESPECIALLY THAT PART 
OF IT NOW OR LATELY RESIDING IN 
ENGLAND ; ALSO, A FEW EX- 
TRACTS FROM HIS JOURNAL 
AND THE BUD. COLL. 

1. I AM constrained, at length, to speak my present senti- 
ments to you, according to the best light I have ; and this, 
not only upon my own account, that, if I judge amiss, I may 
receive better information ; but for the sake of all those who 
either love or seek the Lord Jesus in sincerity. Many of 
these I have been utterly at a loss how to judge; and the 
more so, because I could not but observe (as I have often 
done with sorrow of heart) that scarce any have wrote con- 
cerning you (unless such as were extravagant in your 
commendation), who were not evidently prejudiced against 
you. Hence they either spoke falsely, laying to your charge 
things which you knew not ; or, at least, unkindly ; putting 
the worst construction on things of a doubtful nature, and 
setting what perhaps was not strictly right in the very worst 
light it could bear. Whereas (in my apprehension) none is 
capable of judging right or assisting others to judge right 
concerning you, unless he can speak of you, as he does of the 
friend who is as his own soul. 

2. Yet it is not wholly for their sake, but for your own 
also that I now write. It may be the " Father of lights," 
the giver of " every good gift," may, even by a mean instru- 
ment, speak to your hearts. My continual desire and prayer 
to God is that you may clearly see what is that good and 
perfect will of the Lord ; and fully discern how to separate 
that which is precious among you from the vile. 

3. I have delayed thus long, because I loved you, and was, 
therefore, unwilling to grieve you in anything ; and likewise, 
because I was afraid of creating another obstacle to that union 
which (if I know my own heart in any degree) I desire 

(166) 



LETTER OF JOHN WESLEY. 



167 



above all things under heaven. Bat I dare no longer delay 
lest you yourselves should be more confirmed in what I can 
not reconcile to the law and the testimony. This would 
strengthen the bar which I long to remove ; and were that 
once taken out of the way I should rejoice to be a doorkeeper 
in the house of God, a hewer of wood or drawer of water 
among you. Surely I would follow you to the ends of the 
earth, or remain with you in the uttermost parts of the sea. 

4. What unites my heart to you is the excellence (in many 
respects) of the doctrine taught among you : your laying the 
true foundation, "God was in Christ reconciling the world 
unto Himself;" your declaring the free grace of God the 
cause, and faith the condition of justification ; your bearing 
witness to those great fruits of faith, " righteousness and 
peace and joy in the Holy Ghost ; " and that sure mark 
thereof, " He that is born of God doth not commit sin." 

5. I magnify the grace of God which is among you, 
enabling you to love Him, who hath first loved us ; 
teaching you, in whatsoever state you are, therewith to be 
content; causing you to trample under foot the lust of the 
flesh, the lust of the eye and the pride of life ; and, above 
all, giving you to love one another in a manner the world 
knoweth not of. 

6. I praise God that He hath delivered, and yet doth 
deliver you from those outward sins that overspread the face 
of the earth. No cursing, no light or false swearing, no 
profaning the name of God is heard among you. No rob - 
bery or theft, no gluttony or drunkenness, no whoredom or 
adultery, no quarreling or brawling (those scandals of the 
Christian uame) are found within your gates. No diversions, 
but such as become saints, as may be used in the name of the 
Lord Jesus. You regard not outward adorning, but rather 
desire the ornament of a serious, meek and quiet spirit. You 
are not slothful in business, but labor to eat your own bread ; 
and wisely manage " the mammon of unrighteousness," that 
you may have to give to others also, to feed the hungry and 
cover the naked with a garment. 

7. I love and esteem you for your excellent discipline, 
scarce inferior to that of the apostolic age ; for your subordi- 
nation to officers, every one knowing and keeping his proper 
rank; for your exact division of the people under your 
charge, so that each may be fed with food convenient for 
them ; for your care that all who are employed in the service 
of the Church should frequently and freely confer together ; 



168 



OLD LANDMARKS. 



and, in consequence thereof, your exact and seasonable knowl- 
edge of the state of every member ; and your ready distribution 
either of spiritual and temporal relief, as every man hath need. 

8. Perhaps, then, some of you will say, " If you allow 
all this, what more can you desire? " The following extracts 
(Wesley's Journal, No. 4,) will answer you at large, where I 
have given a naked relation (among other things) of many 
facts and conversations that passed between us in the same 
order of time as they occurred ; and then summed up what 
I can not approve of yet, that it may be tried by the Word 
of God. 

9. This I have endeavored to do with a tender hand ; re- 
lating no more than I believe absolutely needful ; carefully 
avoiding all tart and unkind expressions; all that I could, 
foresee would be disobliging to you, or any further offensive 
than was implied in the very nature of the thing; laboring 
every where to speak consistently with that deep sense which 
is settled in my heart, that you are (though I can not call you 
Rabbi, infallible) yet far, far better and wiser than me. 

10. And if any of you will smite me friendly, and reprove 
me; if you will show me wherein I have erred, either in the 
matter or manner of the following relation, or any part 
thereof, I will, by the grace of God, confess it before angels 
and men, in whatever way you shall require. Meanwhile do 
not cease to pray for 

Your weak, but still affectionate brother, 

John Wesley. 1 

London, June 24, 1744. 

The gravamen of the difference between Wesley and the 
Moravians in England (especially with the Rev. Mr. Molther, 
who was subsequently required to retract the errors com- 
plained of by Wesley) is clearly set forth in the following 
entry in Wesley's Journal, Vol. I. 

Monday r , June 15, 174.1. — I set out for London, and read 
over in the way, that celebrated book, "Martin Luther's 
Comment on the Epistle to the Galatians." I was utterly 
ashamed. How have I esteemed this book, only because I 
heard it so commended by others , or, at best, because I had 
read some excellent sentences occasionally quoted from it! 
But what shall I say, now I judge for myself? Now I see 
with my own eyes ? Why, not only that the author makes 
nothing out, clears up not one considerable difficulty ; that he 



1 Bii<l. Coll., Vol. Ill, p. 1019. 



LETTER OF JOHN WESLEY. 



169 



is quite shallow in his remarks on many passages, and muddy 
and confused almost on all ; but that he is deeply tinctured 
with mysticism throughout; and hence often dangerously 
wrong. To instance only in one or two points: — How does 
he (almost in the words of Tauler) decry reason, right or 
wrong, as an irreconcilable enemy to the Gospel of Christ ! 
Whereas, what is reason (the faculty so called) but the power 
of apprehending, judging, and discoursing? Which power 
is no more to be condemned in the gross, than seeing, hearing, 
or feeling. Again, how blasphemously does he speak of good 
works and the law of God ; constantly coupling the law with 
sin, death, hell, or the devil ; and teaching that Christ de- 
livers us from them all alike. Whereas, it can no more be 
proved by Scripture, that Christ delivers us from keeping the 
law of God, than that He delivers us from holiness or heaven. 
Here (I apprehend) is the real spring of the grand error of 
the Moravians (N. B. in England). They follow Luther for 
better or, for worse. Hence their: " No works; no law ; no 
commandments." But who art thou that "speakest evil of the 
law, and judgest the law ? " 

. Wesley's remark to Zinzendorf in the afore-mentioned dis- 
cussion : " This dispute is altogether about words ; " and his 
excellent translation of Zinzendorf J s celebrated hymn : " The 
Saviour's blood and righteousness," show that true Methodism 
and true Moravianism are very much the same. But beware 
of counterfeits ! 

The following extracts from Wesley's Journal show, that 
the differences between Wesley and the English Brethren had 
their seat more in their heads than in their hearts. 

Friday, May 1, 17^1. — "In the evening I went to a little 
love-feast, which Peter Bohler made for those ten who joined 
together on this day three years ago, ' to confess our faults one 
to another.' Seven of us were present, one being sick and 
two unwilling to , come. Surely the time will return, when 
there shall be again : 

Union of mind as in us all one soul I " 

Saturday 2. — " I had a conversation of several hours with 
Peter Bohler and Mr. Spangenberg. Our subject, was a new 
creature ; Mr. Span gen berg's account of which was this : 

( The moment we are justified, a new creature is put into 
us. This is otherwise termed the new man. But notwith- 
standing the old creature or the old man remains in us till 
the day of our death. And in this old man there remains an 



170 



OLD LANDMARKS. 



old heart, corrupt and abominable. For inward corruption 
remains in the soul, as long as the soul remains in the body. 
But the heart which is in the new man is clean. And the 
new man is stronger than the old ; so that, though corruption 
continually strives, yet while we look to Christ, it can not 
prevail/ 

" I asked him : 'Is there still an old man in you?' He 
said : i Yes, and will be as long as I live/ I said: ' Is there 
then corruption in your heart?' He replied : 'In the heart 
of my old man there is, but not in the heart of my new man ! ' 
I asked : ' Does the experience of your brethren agree with 
yours?' He answered : 'I know what I have now spoken, 
is die experience of all the brethren and sisters throughout 
our Church.' A few of our brethren and sisters sitting by, 
then spoke what they experienced. He told them (with great 
emotion, his hand trembling much) : 'Ye all deceive your own 
souls. There is no higher state than that 1 have described. 
You are in a very dangerous error. Y r ou know not your own 
hearts. Y r ou fancy your corruptions are taken away, whereas 
they are only covered. Inward corruption never can be taken 
away till our bodies are in the dust." 

Saturday, May 16. — " Peter Bohler told me : i There is no 
such state on earth. Sin will and must always remain in the 
soul. The old man will remain till death. The old nature 
is like an old tooth : you may break off one bit and another, 
and another, but you can never get it all away : the stump of 
it will stay as long as you live, and sometimes will ache too.' " 



CHAPTER XXVIII. 



DR. JOHN FRANCIS BUDDEUS, 1 PRINCIPAL THEO- 
LOGIAN IN THE UNIVERSITY OF JENA, 
ON THE CHURCH OF THE MORA- 
VIAN BRETHREN. 

" The point on which we (Lutherans) most widely differ 
from the Church of the Apostles, is this : that there is posi- 
tively no stirring up of spiritual gifts among us, and that no 
attention is paid to the fact that there is a diversity of gifts 
among Christians. The laity, (as those are called who hold 
no ecclesiastical office) do not for a moment think, that it is 
their duty to admonish, exhort, comfort and built up others. 
They suppose that this is the duty of church officials. Nor 
do the latter accord to the laity, leave or license to exercise 
their gifts, but require them to remain silent in public worship; 
and as for private meetings for mutual edification, they are 
regarded with dislike and suspicion. 

" Of all the Churches now in existence, that of the Bohe- 
mian Brethren — a true and genuine planting of that great 
and holy man, John Hus — is, if I mistake not, most forward 
in the matter of caring for souls. They excel all others in 
holy living. Their teachers are of one mind. They are 
diligent in well-doing, and strict in discipline — to that degree 
that the best Lutheran and Reformed theologians are com- 
pelled to admit, that although the Churches who had broken 
away from the papal yoke under the leadership of Luther 
and others, are not a whit behind the Bohemian Brethren in 
purity of doctrine, they are, nevertheless, far surpassed by the 
latter, in holy living and in the exercise of a good Scriptural 
discipline. 

" We should always bear in mind, what our beloved Luther 
said to the first deputation sent to him by the Bohemian 
Brethren, to wit : ' that he could not conceive, how it was 



1 His title is : " Seine Hochwurdige Magnificenz, Dec Herr Doctor 
Buddeus." 

(171) 



172 



OLD LANDMARKS. 



possible to introduce among his followers such excellent 
rules for holy living, as he was told, existed among the 
Brethren.' 

" The Bohemian Brethren, who plainly saw that the 
Lutheran Reformation did not pay sufficient regard to the 
conduct of its membership, nor to the exercise of a proper 
discipline, felt it their duty to send to Luther, a second deputa- 
tion in order to call his attention to this important matter. 
Luther, who was an upright, God-fearing man, took no um- 
brage at this, but freely acknowledged the great defects of the 
Reformation, and expressed regret that he had not followed 
the example of the Bohemian Brethren, and attended to the 
matter of discipline from the beginning. 

" We will therefore do well, if we carefully contemplate 
and examine this lovely picture of a Christian Church ; and 
then compare our own with it ; and, what will be still better, 
if we w T ould copy therefrom whatever is useful and engraft it 
upon our own Church ; so that we may at last gain the same 
reputation of leading a life of righteousness, innocence and 
holiness, which all sensible people so freely accord to, and so 
highly esteem in the Church of the Bohemian Brethren. 

" In appointing a man to the office of preacher they look 
more to his Christian character, and his holy and umblamable 
conduct, than to his learning. So far was he from being dis- 
pleased with this, that he commended the practice ; but he 
strongly advised the Bohemian Brethren to devote them- 
selves, as much as possible to the study of languages." 

Joachim Camerarius, in his account of "the faithful 
Churches of the ' Brethren ? in Bohemia, Moravia and Poland," 
says : " The preface which Luther wrote for the ' Confession 
of the Faith of the Brethren/ is of such a character, that if 
any one who has read his careful and conclusive testimony, can 
entertain any doubt as to the sincerity, purity and practica- 
bility of their excellent discipline and call it into question, 
the same must be an over-captious man, and if he should 
have the boldness to attack it openly, he must be a frivolous 
and an ungodly man." 

Buddeus furthermore says, that the observation, which 
Camerarius makes, near the end of his book, deserves par- 
ticular attention, for some Lutheran had spoken contemp- 
tuously of the strictness of Moravian discipline, whom that 
learned man answered well, when he said : " It may be very 
true, that some dislike this strictness, (which is, however, far 
removed from all legality) but their aversion, probably arises 



DR. JOHN FRANCIS BUDDEUS. 



173 



from their unwillingness to submit to rules which hamper 
them in following the evil devices of their hearts." Camerarius 
also adduces the fact that Luther highly approved of the 
Moravian discipline, and that a very learned man, (probably 
Dr. Bucer) noted for piety, had expressed himself to the 
effect, that the Brethren were at that time (1728) the only 
ones in the wide world, who added salutary discipline to pure 
doctrine. This praise was their due, extorted as it was by 
facts — and thus was God's work glorified in them. Camerarius 
finally describes their discipline, and adds that no one, who 
examines the matter in a spirit of candor, and is willing to 
bear testimony to the truth, will deny, that the Church of 
Jesus Christ has made itself gloriously manifest among the 
Brethren ; and that it has been maintained and its affairs so 
well administered by them, in the sight of all men, that no 
one can find fault with it, without exposing himself to the 
just imputation of envy and evil speaking. 

u The Brethren never intermeddle with the affairs of other 
Churches. They neither condemn nor speak disparagingly 
of them ; on the contrary they love and honor every one who 
is a confessor of Heavenly Truth, loves the Bible, and is 
zealous in publishing its truths abroad, and in promoting true 
godliness, and in opposing himself to every form of supersti- 
tion and ungodly error. There is no difference of rank among 
them ; and no one strives after pre-eminence in anything. 
There is no contention, no strife, no disputation nor any quar- 
reling nor litigation ; and no loose or improper conversation 
or conduct. There are no traces of covetousness or of any 
sort of licentiousness. You will see no usury, no attempt at 
overreaching others in trade ; and no putting of burdens on 
others, which they are unwilling to bear themselves. Brotherly 
and universal love shine forth in a remarkable degree in all 
their words and actions. Idleness and frivolous amusements 
are not tolerated. They are, moreover, careful to owe no 
man anything, but to love him ; and are punctual in meeting 
their obligations. They do not suffer any thing to creep into 
their meetings that might breed discord ; and if any one were 
to attempt to usurp authority they would quickly silence him. 
If others wrong them or inflict violence on them they bear it 
Avith singular courage and bravery. They never give place 
to wrath by returning evil for evil, and by avenging themselves 
in any way." 

" Oh ! how different," says Dr. Buddeus in conclusion," is 
our church-life from that of a true Church of Christ!" May 



174 



OLD LANDMARKS. 



God grant that the example of these witnesses for Christ may 
redound to the good of the Established Church ; and that 
many of my readers may be incited by the beautiful church- 
life of the Bohemian Brethren earnestly to strive to better 
their life and conduct, and may they begin to feel some con- 
cern for the salvation of others ; and, by adopting whatever 
may serve to give to us at some future time a good church 
discipline." 2 

A TESTIMONY OF THE ARCHBISHOP OF CANTERBURY 
CONCERNING THE MORAVIAN BRETHREN. 
LONDON, FEBRUARY 11, 1736-7. 3 

The report of the committee, appointed to wait upon His 
Grace, the Archbishop of Canterbury Elect, to desire His 
Grace's opinion concerning the Church of the Moravian 
Brethren now at Herrnhut, and to know whether anything in 
their doctrines was so far repugnant to those of the Church 
of England, as to make it improper to employ some of the 
" Brethren " in instructing the negroes in Christianity : 

The committee waited upon his Grace pursuant to the 
orders of the board, and he was pleased to declare : That he 
had long been acquainted by books with the Church of the 
Moravian Brethren, and they were Apostolical and Episcopal, 
not maintaining any doctrines repugnant to the Thirty-Nine 
Articles ; that he was confirmed in these sentiments of them 
by the conferences he had lately with Count Zinzendorf, one 
of their brethren, and Director of the Church of the Mora- 
vians at Herrnhut. 



2 Biidingen Collections, Vol. I, 273. 

3 Biidingen Collections, Vol. I, 449. 



CHAPTER XXIX. 



DIARY OF THE NEGRO CHURCH IN ST. THOMAS, 
WEST INDIES, FROM SEPTEMBER 23 TO 
DECEMBER 16, 1740, 1 BY 
GOTTLIEB ISRAEL. 

September 23, 17Jfi. — A negress from the Tutti plantation 
was beaten twice to-day, for Christ's sake. In the evening, how- 
ever, she came to our meeting, her heart fall of joy, and her 
" mouth filled with laughter." This was a meeting appointed 
for the women, with each of whom we spoke closely. Several 
who had just found grace and forgiveness begged me to hold 
a class-meeting with them, which I did. I spoke much to 
them of the Lamb of God of His dealings with men. 

September 2Jf. — Another soul found peace to-day. 

September 25. — A class-meeting was formed of our con- 
verts on the Tutti plantation. It consisted of three men and 
four women. I watched and prayed with eight negroes who 
had found grace in the blood of the Saviour. It was a 
blessed night. I told them how the Lord had sought and 
found me, and had put into me a longing to preach to the 
heathen ; and how wonderfully He had brought me to them. 
We then fell upon our knees and prayed to God, and 
besought Him to give us more grace. We then went to town 
to see about a ship for St. Eustache. A negro woman was 
whipped at the Port, on account of her conversion. Brother 
Martin came to visit us ; and many negroes and negresses 
went out to meet him. On reaching our meeting-house on 
the Posaunenberg (Mount of Trumpets) wen t in to pray. Many 
other baptized negroes came to meet and welcome Brother 
Martin. 

September 27. — Brother Martin rode over to the North-Side 
to see Brother Weber. In the evening, much people were 
gathered together. Brother Martin addressed them, where- 
upon we knelt down and prayed. The people were much 
moved. After service I spoke with the negroes. One told 



Budingische Sammlungen, Vol. I, p. 561. 

* 075) 



176 



OLD LANDMARKS. 



me that the Saviour had brought him into the light, and 
that he could die happy this very day. He said that he 
knew that he was saved. 

October 15. — We held Communion at three in the morn- 
ing, and when it was over Brother Martin rode over to 
the North-Side and administered the Lord's Supper there. In 
the evening large crowds came to us, and Brother Valentine 
addressed them. After preaching we had a special meeting 
in which we spoke to each other of prayer-meetings, and how 
we had felt during the holy Communion. 

November 2. — After Bible lecture we had a conference, and 
agreed that I (Israel) and Brother Weber should go to 
St. Croix to preach Christ and Him crucified to the negroes. 
In the afternoon we heard that another negro had been beaten, 
because he and others had gone to school to be instructed in 
Christianity, and had not fed the cattle at the right time. 

November 4~ — We heard that another soul had found peace. 
Brother Valentine and myself had a conference-meeting, in 
which we confessed our faults one to the other, and prayed for 
each other. 

November 7. — We resolved to baptize forty persons, whom 
we had found prepared to receive this holy ordinance. 
The Governor was duly notified of this intended baptism. 
After the evening service we invited the people to come 
early next morning. 2 We also spoke earnest words to those 
who were to be baptized. One negro sister was overjoyed 
that so many were to be baptized. She herself had been bap- 
tized long before. 

Brother Valentine obtained permission from the Governor 
that this baptism might take place. Mr. Ackalin, the Gov- 
ernor's deputy, was present. After the candidates had been 
spoken with, the colored brethren by the brethren, and the 
sisters by the sisters, they were all placed on benches in front 
of the church door. The rest of the people stood behind 
them. Two were wanting, one having been kept back by her 
master, and the other not having received word of the bap- 
tismal-day. There were, therefore, only thirty-eight candi- 
dates. I spoke on the words : " He that believeth and is 
baptized shall be saved." "As many of you, as are baptized, 
are baptized into His death." We then sang and I prayed. 

2 Like John Wesley in England, these missionaries preached early in the 
morning, and late at night, so as not to interfere with the regular working 
hours of their hearers. 



NEGRO CHURCH IN ST. THOMAS. 



177 



We sang again, and then went to the water, two and two, 
singing all the while. We commenced baptizing them, singing 

" Plunge them beneath the flood 
Of water and of blood." 3 

Deep awe rested upon the people and many sobbed with 
emotion. The baptized ones wept for joy. We praised and 
magnified the Lord — and then returned to our meeting-house. 
After those who had been baptized had dried themselves — we 
spoke to them on the words : " The grace of our Lord Jesus 
Christ be with you all." On this occasion we made a public 
announcement that this plantation would hereafter be called 
Posaunenberg. Mr. Ackalin, the governor's deputy, and his 
weigh-master, were present. They were deeply moved, and 
the latter trembled as he left us. After the people had left 
we held a love-feast with those who were baptized. Arrange- 
ments for the introduction of " hourly intercession " were at 
once made. 

On this day the heavens were opened to us. I shall think 
of it as long as I live. 

November 10. — Brother Martin conferred with the Gov- 
ernor about our going to St. Croix. He at last gave his con- 
sent ; but added that if the English people should break our 
bones, we must not come to him and complain of it. When 
I took leave of our people, I could not refrain from weeping 
sorely, as I thought of the wonderful work of God. St. 
Thomas is now aflame with the bright light of gospel-fire. 
May many brethren and sisters be found who know how to 
lead souls to the blood of the Lamb! 

The mission churches on the West-Side of St. Thomas are 
divided into 35 classes; 120 men being placed in 23 classes; 
and 170 women into 28 classes; and those on North-side into 
16 classes; 35 men being divided among 7 classes; and 52 
women in 8 classes. Each class consists of 5 or 6 members ; 
even as in the home-churches in those days. Meetings were 
held daily. Sunday morning, early, there was a Bible lecture 
for the blacks. The New Testament is read by all in succes- 
sion ; each one reading a verse. If any passage is unclear, it 
is explained. In the afternoon the exhorters and class-leaders 
hold a conference ; after which there is a service for the chil- 
dren. Bands or class-meetings are held every day. Last of 
all, there is a general meeting, which is followed by prostra- 
tion before the Lord in humble and grateful worship. 



3 O tauch sie ins Blut und ins Wasser hinunter. 
12 



178 



OLD LANDMARKS. 



Monday morning, (sometimes as early as 3 o'clock), there 
is a Bible service and prayer-meeting. This is of daily occur- 
rence. During breakfast we practice ourselves, in speaking 
the Cariolian (Creole) language. In the evening we hold 
family-worship, and a meeting for children. This too is of 
daily recurrence. A general church service and a meeting of 
those who are engaged in hourly intercession, is held in the 
evening of every day. On Tuesday the missionaries hold a 
conference. On Wednesday morning there is class-meeting, 
and in the afternoon a helpers' (or class-leaders') meeting. 
We celebrate the Communion every four weeks. The blacks 
have a monthly prayer-day. Brother Valentine goes to town 
three times in the week and holds a service ; and on Thursday 
he goes to Moschitti bay. Once a week, if possible, one of 
us visits Brother Weber on the North-Side for consultation. 

Think often of the dear church in St. Thomas, and pray 
that the blood of Christ may continue to overstream us and 
our children. 

Extracts from a Letter addressed by Christian Gottlieb 
Israel to the Young Men at Herrnhut, dated 
St. Oroix*, December 4, 17 '4-0. 4 

Jesus Christ, the Morning Star, our Saviour who laid 
down His life for us on the cross, and who now shines upon 
our Church, shine upon you and pervade you with His blood, 
my dearly beloved Brethren ! You dwell in a place where 
Jesus Christ is well-nigh visible to the eye by being reflected 
in His people. As I also am a member, though of but little 
account, I often think of you and of the grace which is 
among you. I send you a few lines ; but not merely to inform 
you of the Lord's gracious dealings with me of which you 
have doubtless heard the principal circumstances. I chiefly 
wish to tell you that we are having glorious times in St. 
Thomas. Thirty-eight w r ere baptized on the 9th of October, 
1740. Oh ! what happiness to behold how the Saviour 
manifests Himself to our black people, and how they expe- 
rience His grace, and are exercised in precisely the same way 
as we are in Herrnhut. They are, first of all, awakened and 
brought to a knowledge of their sinfulness. They then weep 
and cry for mercy, until their hearts are filled with peace and 
joy as they realize that they have faith in the wounds of 
Christ. Oh ! how happy they are as they hasten to us in the 



i Budingische Sammlungen, Vol. I, p. 621. 



NEGRO CHURCH IN ST. THOMAS. 



179 



night, to tell us of their experience. And we are not less 
happy than they are, and comforted beyond expression. The 
fire of the Lord was burning in St. Thomas when we left for 
St. Croix. The new converts, and those who have recently 
been baptized, actually resemble, in the expression of their 
countenances, our brethren and sisters in Europe. They talk 
of writing letters to them. [Some of these letters are preserved 
in the Budingen Collections.] I am filled with astonishment 
when I see, in a meeting of two or three hundred persons, a 
part falling down and weeping, and the rest overawed and 
amazed. We often feel that Jesus is present with His blood 
and with His Spirit. 

I am now in St. Croix with Brother Weber and his wife. 
Here every thing is cold and desolate. The blacks are indeed 
willing to hear the word, but are not as yet ready to do the 
work. Our opponents say that these blacks are too wicked ; 
but the truth is, they are led astray by so-called Christians. 
But we believe that Jesus, our Saviour, will yet have mercy on 
them and draw them to Himself for His sufferings' sake. The 
Lord is always with me and blesses me so that I must shed 
tears over all His goodness. I love Him, but, oh ! not as I 
ought. Dearly beloved brethren I long to know how you are 
prospering. Are you growing in grace, and in power, and in 
life ? Has the blood of Christ been applied to your hearts ? 
Is the knowledge of your natural sinfulness and of blood- 
bought righteousness the element in which you constantly 
live ? If so, you are truly happy. Only keep that which 
you have, and add to your present store still more of this 
knowledge. May your personal experience be such as to 
enable you to show to others their sins. The dead must 
be raised and awakened. Souls must find grace and be 
.sprinkled with the blood of Jesus ; and then nourished and 
built up in their most holy faith. If any of you are dead or 
awakened, or in a state of grace, flee to the Saviour, and pray 
to be cleansed in His blood ; and He will heal every one of 
you : each in his own peculiar way, measure or degree. My 
love to the larger boys' choir ; and bid those who have as yet 
not repented, to remember the blood of J esus. 

My greetings to the entire Church. May the blood of 
Christ pervade the whole, and may the Spirit of the Church, 
which is the Holy Ghost, teach them when to be silent, when 
to speak, when to shout for joy, and when to w r eep. We 
commend St. Croix to their prayers. I pray God to bless 
you a thousand times, and make you good soldiers of Jesus 



180 



OLD LANDMARKS. 



Christ. Go into all the world and win souls to Christ, the 
Lamb of God, against the time when great hallelujahs will 
fill, all heaven and earth. I give you my hand to remain, 
through the blood of the covenant, even unto death, your 
humble fellow soldier, whose heart yearns to win new 
trophies for Christ. 

Christian Gottlieb Israel. 

diary of st. thomas, w. i., february 11, etc., 1841, 
by frederick martin, missionary. 5 

February 11, 174.1. — I went to Musiti bay and despatched 
letters to Europe. 

February 12. — Before I left, I reminded the Musiti people 
of what I had said to them the evening before, on Ephesians 
iv, 17. At 8 P.M. I visited a negress, who had been cruelly 
whipped by her master for coming to us to be instructed in 
Christianity. The Lord's work is prospering greatly. 

February 14. — I again visited Musiti bay. A great mul- 
titude had gathered together. Some were powerfully moved 
as I spoke on Hebrew xii. Early next morning I spoke with 
all our communicants, who lived in the town. After examin- 
ing the entire list of our new converts, we resolved to an- 
nounce another baptism. 

February 21. — Brother Valentine informed the Governor,, 
of our intended baptism. 

February 22. — Bro. Valentine called on the Governor, but 
had to wait till evening, before he could obtain an audience. 
He was at last told, that we must defer the baptism until 
the return of the Danish Dominie de Bonn ; and that I should 
call the next day. I did so. 

February 23. — The Governor said, that a time must be set 
for examining the candidates. I told him, the hours of six 
or seven had been appointed for purpose, on any day that he 
desired. He asked me for the names of the candidates. I 
handed him a list of ninety souls. On my return home in 
the evening, T told the candidates that, I had given their 
names to the Governor, and asked them if they were " ready 
to give a reason for the hope that was in them ?" They joy- 
fully answered : " Yes ! " 

Sunday 26. — The candidates were full of joy and comfort. 
The blood of the Lamb inspires them with great courage- 



5 Budingische Sammlungen, Vol. I ? p. 5S8. 



DIARY OF ST. THOMAS, W. I. 



181 



We spoke many words of encouragement to them. At 
7 o'clock, Messrs. Ackalin, Limberg and others, came (in be- 
half of the Governor) and took seats in our meeting-house. 

The service was opened with a hymn, whereupon one of 
congregation prayed. I spoke on Eoraans vi, and asked the 
candidates the following questions : 

Question 1. Do you believe that Jesus Christ is the Son of 
God? 

Answer. Yes. 

2. Do you believe that He died upon the tree to pay your 
debt? 

Answer. Yes. 

3. Do you desire to be baptized in this faith ? 
Answer. Yes. 

4. Do you promise to live and die in this faith and to re- 
main true all your life, and to walk worthily before Him ? 

Answer. Yes. 

We then walked to the water, two and two, singing hymns 
all the while. Ninety souls were then baptized in the name 
of the Father, and of the Son, and of the Holy Ghost, and 
" into the death of Jesus." A countless number of spectators 
looked upon the scene. Many were filled with awe and 
sobbed audibly. After baptism, one of our newly baptized 
brethren offered up prayer. We then returned to the 
meeting-house and had a prayer-meeting. The above named 
officials staid till all was over. I gave them a copy of the 
above questions ; whereupon they left, seemingly well satisfied. 
The Lord Governor was quite struck when he saw the long 
list of candidates, and exclaimed : " Oh, Lord preserve us !" 6 

After the congregation was dismissed, I again spoke with the 
the new converts, and made known to them the new Christian 
names, which each one had received in baptism. We then 
parted, full of tears and joy. The Lamb of God manifested 
His grace to us in a most glorious manner. Some of our new 
converts began to show forth (the original says : " trumpet- 
forth)" the praises of the Lord. [The name of the meeting- 
house, Posaunenberg or Mount of Trumpets, was suggested 
by the spirit of open testimony, which prevailed in this re- 
vival, as it always does in every genuine work of grace.] 

February 28. — In Musiti bay, the house could not contain 
the multitude ; and so I preached in the open air, on John xiv. 

March 8. — I went over to the North-Side, and spoke on 



6 "Ei, Gott behiit uns !" 



182 



OLD LANDMARKS. 



Rev. iii, 3. Three converts from Cavvet bay, and two from 
Cab, " trumpeted forth " the grace of God. 

March 4,. — I went to the Mount of Trumpets (Posaunen- 
berg) and attended the missionaries' monthly prayer-day. 
We read Joshua xviii, and also some accounts of the work of 
the Brethren elsewhere. At our second meeting I read the 
text of the day. We then prostrated ourselves on our faces, 
and worshiped Christ. In the evening I spoke on our daily 
text, and announced a prayer-day for the blacks on the morrow. 

Sunday 5th, w T as spent in singing, prayer and discourse. 
Seven children were consecrated to Christ. One man (Pacie, 
from Caspar's plantation) found peace during the meeting. 

March 26. — In the evening a youth of 16 years, found 
grace. On the 30th several found peace in believing. 

March 31. — The Reformed Dominie re-baptized our brother 
Nathaniel, whom our dear brother Spangenberg had baptized 
together with Andrew and Peter, some time ago. Nathaniel 
now attends the Dominie's communion, having received from 
him, the new name of Joshua Abrahamsen ! The Dominie 
and his wife acted as sponsors. [This act of the Dominie was 
reported to Amsterdam by our missionaries. The cor- 
respondence on this matter is preserved in the Latin language, 
in the Biidingen Collections.] 

April 5. — I was told by Huttenthal, that the Reformed 
Dominie had baptized three negro children, one of whom was 
12 years old. In the evening I spoke on the daily text. 
Great grace prevailed. Next morning, a poor sinful woman 
came, crying out : that she was lost ! On the 7th I visited 
her. On the 10th I had a violent attack of fever. 

On the 16th we held our second church-council. The 
Lord Governor had received despatches from Zinzendorf, 
containing " letters of ordination " for Bro. Israel. We also 
heard that Bro. Eschenbach had reached Pennsylvania through 
heavy storms and seas. (Durch viel Sturm und Wellen.) 

April 26. — On my way to the North-Side I was met by 
S. C. w T ho was then coming out of a drinking saloon, and 
rudely accosted me, thus : " Listen to me, for I have something 
to say to you. Do not make pietists of my negroes ! If you 
do, I will let you know what I will do ! " I left him, and 
bade him " Good-day ! " The negroes told me in the evening 
how that this man had way-laid me, and watched them. I 
told them to remain firm ; and that he would soon get tired 
of his folly. He whipped his slaves twice for coming 
to hear us. 



DIARY OF ST. THOMAS, W. I. 



183 



April 27. — "We chose helpers (class-leaders) and instructed 
them how to deal with those, who are put under their care. 
The male helpers speak and pray with the brethren, and the 
female helpers with the sisters. Immediately after this ar- 
raugement will have gone into operation, an announcement 
thereof will be made to the whole Church. 

April 30. — General Prayer-day. A large multitude was 
present. Our chapter was Col. iii. In the second service, 
ten children were consecrated to Christ and to the Church. 

The number of workers was then announced, to wit : 

Nine helpers, male and female. 

Twenty-four exhorters, male and female. 

Sixteen monitors and visitors. 

Forty workers at large. 

Forty-six brethren and sisters have thus far come to this 
mission from our home churches in Europe. The entire 
number of believers is over two hundred. 

The vast number of people present at this meeting caused 
a great sensation. 

" May the precious blood of God 
Inspire each soul with fervent zeal!" 

Frederick Marttx. 

Letter by Friederich Martin to Count Zinzendorf, 
St. Thomas, W. I., May 18, 17 4.1. 7 

My Beloved Brother in Christ : 

Although I wrote to you by the last ship I will not tie 
the present opportunity slip, without again sending you a 
few lines. I am so deeply sensible of my spiritual poverty, 
that I scarcely know what to say about myself. 

Were it not that I can 

" Oft resort unto the fountain 
Opened when the Lord did bleed " — 

I would not be able to do any thing. But one thing I 
know, that He is mine, and I am His. The enemy would 
fain trouble and confound me, and the souls around me. The 
latter are often more in number than I can count. But I 
feel the Saviour in my heart ; and what we freely receive of 
Him, we freely give. As I wrote to you before, many have 
found peace in the blood of the covenant, and have thus far 
remained faithful. Others have since been convicted of their 
sin of unbelief, and have become pardoned children of God. 



Biidingsche Sammlungen, Vol. I, 626. 



OLD LANDMARKS. 



I hope you have received our last diary. I will now sup- 
plement whatever may occur to me. 

I can safely say, that over two hundred souls have found 
peace and pardon in the wounds of the Lamb, of whom one 
hundred and seventy have been baptized. Quite lately we 
baptized ninety souls; and sometime before, thirty-eight. 
We are much reviled by our enemies ; but they do not oppose 
us openly. The slaves are treated with great cruelty, in the 
expectation that their new-found religion will by this means 
be crushed out of them, and in some few cases they have suc- 
ceeded in stifling the good work for a season. May the Lord 
seal all those unto the day of redemption who have come 
to Him, and have tasted his love. Scarcely a day passes 
but some souls come to Christ. His banner over us is love. 8 

You wrote that you wish to see me ; and I would gladly 
come to you — but I have a very sore eye, and I believe that 
a pearl (or cataract) is forming in it, so that I can scarcely 
see. I can not, on any account, leave my precious church, 
until a colleague is sent to me. 

Brother Weber and wife, and Brother Israel have been 
laboring in St. Croix, for last half year. We are all happy 
and contented ; and I know that we are one heart and one 
soul. The Reformed Dominie (De Borm) has re-baptized 
our brother Nathaniel, 9 and calls him Joshua. He now 
attends De Borm's Communion-table. 

Peter, Samuel, and Abraham are among the assistants ; and 
Samuel and Ketura have been admitted to the Communion. 

Oh ! how gladly would I pay you a visit, and once again 
mingle with my brethren at home, if it were but for half a 
year. The Saviour's will be done ! The other missionaries 
will report to you the condition of things in St. Croix, and in 
St. Thomas. They are very sickly. 

I trust we shall soon find room for Gospel-work in St. Johns. 
We will have one hundred new candidates for baptism. 
I beg you to present to the Elders and Helpers at home, the 
greetings of the members of our church in St. Thomas, 
which is the least of all churches ; together with my own salu- 
tations, who am the least of all its members. 

Frederick Martin. 

Posaunenberg — (Mount of Trumpets) St. Thomas, W. I. 



8 Es geht recht herzlich. 

9 Bishop Spangenberg had baptized Nathaniel, at the same time with 
Peter and Andrew, while on a visit to St. Thomas. 



CHAPTER XXX. 



EXTRACTS FROM THE DIARY OF THE MORA- 
VIAN BRETHREN IN GREENLAND, FROM 
JULY 29, 1740, TO JULY 14, 1741, BY 
JOHANNES BECK. 1 

July £9, 174,0.— On the 29th of July the Brethren Grass- 
man and Matthew Stach took leave of us and embarked for 
Germany. 

July 31. — The Rev. Mr. Drachart, successor to Hans Egede 
paid us a visit. He is stationed in the Colony. Our earnest 
prayers attended the departing ship. We felt that our souls 
were closely knit together in love with the brethren who had 
just left us. 

August. — On the 2d there was great grace among our 
Greenlanders, whilst we spoke to them of the Lamb slain for 
sinners. 

At the close of our address several of our awakened Green- 
landers added their testimony to the truth of what we had 
faid. 

Their hearts seemed to overflow with thankfulness to God 
for the blessed Gospel of His love. 

Several newly-arrived Greenlanders were astonished at 
what our Brethren said. May the Saviour bless their words 
to the hearts of their heathen brethren — for His death's sake. 

On the 10th, Mejah and his heathen followers left us for 
Kangerme. Some of them had been so wrought upon by the 
testimony of Jesus, that they became anxious to know the 
Lord in the pardon of their sins. 

On the 12th many Northmen arrived and pitched their 
tents in 6ur neighborhood. 

On the 14th I spoke to them about their sinful condition • 
whereupon Samuel Karjarnak and Sarah Pussimek gave 
them an account of their conversion. They listened to this 
in deep silence. Up to this time these men had imagined 
that they had faith. We bless God for such assistants as 



Biidingische Sammlungen, Vol. II, p. 433. 



(185) 



186 



OLD LANDMARKS. 



Samuel K. and Sarah P. Both of them confirm our testi- 
mony to these ignorant ones, both by their words and their 
behavior. We are also very thankful that the Lord enables 
us to pray for this people in their own language. Samuel K. 
and Pussimek pray w T ith such feeling and power, that many 
are deeply moved thereby, and begin to wish that they too 
might learn to pray. But our converts tell them that true 
prayer is not a thing that can be memorized [or read] from 
books; but that as soon as they realized and felt their own 
sin and misery, they would be able to pray and make their 
requests known to God. 

On the 19th the Northmen left us. Many of Pussimek's 
friends, with whom she had spoken much concerning Christ, 
promised to return next Spring in order to hear more about 
Jesus and His love. 

September. — On the 7th, Samuel and Pussimek accompanied 
us on a boat excursion. Pussimek is, at this time, full of 
longing for a deeper experience of the power of the death of 
Christ, and can never hear enough about His bitter sufferings, 
death and blood-shedding for sinners. She is deeply dis- 
tressed that she is not such as she ought to be ; and if we 
speak with her for three hours at a time, she still wishes to 
hear more. We also perceive that Samuel is, day by day, 
growing in grace. His wife Anna, however, does not make 
much progress. Samuel's brother and some of his people 
also begin to feel their sins, and are pouring out their hearts 
before the Lord. 

On the 13th the Rev. Mr. Drachart visited us. He now 
manifests a warm attachment for us. 

On the 15th our Greenlanders took to their boats for the 
Sound and expect to remain there several days. Seals are 
very abundant at this season, and now is the time to make 
provision for the Winter. They returned on the 19th, having 
had great success. God has not only blessed them in temporal 
matters, but also with a great hunger and thirst for His right- 
eousness. 

On the 20th a man from the Fiorde, by the name of 
Amentok, who had been with us all last Winter, came to 
winter with us again. His example led twenty-one more to 
come to our place, bringing with them all their goods. They 
at once began to build houses for the Winter. May the Lord 
enable us to preach to them redemption through the blood of 
Jesus. 

We are now commencing a translation of the New Testa- 



MORAVIAN BRETHREN IX GREENLAND. 



187 



merit into the Greenland language. Our text-book is the 
" Harmony of the Four Evangelists," as found in the Lemgau 
Bible. We hope to get much assistance from Samuel. May 
this undertaking redound to the glory of Christ, and the salva- 
tion of many Greenlanders for His wounds' sake. Amen. 

October. — On the 5th, Samuel Karjarnak's wife Anna had 
a violent attack of pleurisy. We admonished her to draw 
very near to Christ, the power of whose grace would fill her 
with confidence before Him at His coming. Subsequently, 
when we asked her, whether she feared death she replied : 
" No," and then added, " that she knew well that she was 
most unworthy, and had been very remiss, but that she 
believed that the Saviour would nevertheless accept her." 
About the 10th she grew somewhat better; and we venture 
to say that the prayers of Samuel, her husband, restored her 
to health. He has great faith and never staggers at God's 
promises. Whenever he makes known a request unto God 
he says ; " My Saviour, I know that unto Thee all things are 
possible ; oh ! help me now. As Thou hast bid me pray ; oh ! 
hear and answer me for Thy death's sake." He has frequently 
received those very things, for which he had prayed in faith. 

There is considerable earnestness among the newly-awakened 
Greenlanders in the Colony. They often meet and hold 
prayer-meetings. We missionaries and Pastor Drachart are 
present at these meetings, and have learnt much of their lan- 
guage as we listen how they speak to each other concerning 
the blood of the Atonement and its mighty effects upon the 
soul. One is astonished to hear how earnestly they appeal to 
each other's consciences ; for they are by nature close and 
reserved in their intercourse with each other. 

On the 30th baptism was administered to Pussimek 
(Samuel's sister) by Brother John Beck. Her new baptismal 
name is Sarah. Pastor Drachart was present and manifested 
great joy at the grace of God which is with us. 

November 1. — Pastor Drachart sent a request that two of 
our brethren might accompany a train-oil expedition 2 to Kan- 
germe, eight miles from our station. There are many Green- 
landers in that place. John Beck, John Schneider, mission- 
aries, and two converted Greenlanders from the Colony were 
deployed for that service. There are six houses in Kangerme, 
and a numerous population. We stayed there eleven days 
and preached to them Jesus and His blood-bought grace. 



2 Speckhandel. 



188 



OLD LANDMARKS. 



As many heathen from all parts have been visiting us occa- 
sionally, we resolved to see them at their homes. Frederick 
Bohnisch, Christian Margraf and Johann Schneider, together 
with Sarah and several Greenland converts from the Colony. 
The latter testified to their countrymen that the Saviour will 
have all men to come to Him that they might be saved. Some 
were deeply moved. The Lord gave me (John Beck) great 
grace. I felt like sinking down at the Saviour's feet with 
feelings of humble gratitude, when an aged man said to me 
that the name of Jesus had been deeply impressed upon his 
soul. The word lemma (O Christ) was in his thoughts all 
day. I was filled with joy, and all that I could say to this 
old heathen was, that he should add but one more word and 
say daily: lesuna Nakinga! which signifies : O Jesus ! have 
mercy on me, and the Lord would most assuredly save him. 
Praise be to the Lamb ; and blessed be His holy, eternal and 
soul-saving name ! Amen ! 

December. — Samuel visited his countrymen on the 20th. 
They asked him to take part in their Festival of the Sun, 
and to dance with them, because the Sun was about to return 
again — referring to the winter-solstice on the 21st. He 
answered: "I have other joys than these; for Jesus the Sun 
of Righteousness has risen in my heart. I now rejoice that 
the Lord of Glory became a man and was laid in a manger, 
out of love for our souls. He then spoke strongly to them 
on this topic. They were filled with amazement at his lan- 
guage. Samuel's brother also spoke and confirmed his words. 
They both refused to be present at the dance. 

January, 17 4,1. — On the first day of the year, the Saviour 
blessed Samuel and his wife Anna with twin boys. 

January 13. — In the evening, after the others had retired 
to rest, Samual, Sarah, Arbalik, Sakinak and myself (Beck) 
had a blessed time. We remained together till midnight. 
The Lord was in our midst. Arbalik prayed extempore, 3 
i. e., from his heart, for the first time. 

January H. — Samuel, Sarah, and myself again visited 
Kangerme. We spoke closely with the people ; and at last 
some of them were brought to acknowledge that they had 
been addicted to sorcery. Kassiak, their chief sorcerer, dreads 
me not a little; for he knows that we will expose his im- 
postures. 

January 16. — Sarah and myself again went to Kangerme. 



Aus dem Herzen. 



MORAVIAN BRETHREN IN GREENLAND. 



189 



The Kangermians have an idea that Christian worship con- 
sists in reading and praying from a book; but Sarah told 
them, that, when the Holy Ghost, who is our best teacher, 
takes possession of the heart, we are able to speak and pray 
without a book. They have gotten the above idea from 
seeing books used in other places of worship. Now that we 
had come to them, they first of all wanted to know whether 
we had any books to read from. 

January 19. — Several Kangermians visited us. I bade 
them consider, that, although they had heard of God many 
years ago, they had as yet, made no personal experience of 
the grace which Christ has purchased for all men by his 
sufferings and blood. They admitted this to be so; and 
desired that Samuel might come over and instruct them. A 
peculiar interest was manifested in the evening service. 
Samuel, Sarah, and Kranak spoke, each in their turn. My own 
heart was greatly revived. 

February. — During this month we worked diligently at our 
translation of the New Testament, Samuel and Sarah rendering 
us valuable assistance. 

On the 21st Samuel Karjarnak had a very severe attack of 
pneumonia. We took him into our room, and spoke and 
prayed with him. He became so very weak during the con- 
versation, that he could neither hear nor see. We prayed 
with him and soon his consciousness returned. 

On the 25th, early in the morning he had another very 
violent turn. It seemed as though he were dying. There was 
much weeping around him. He perceived it and said : " Do 
not grieve on my account, because, as you have often heard, 
believers, when they die, enter into everlasting joy and rest 
with Christ. You all know that I am the first Greenland 
convert to Christ ; and now it is His will, that I should be the 
first fruit from among you, to go to the Saviour. If you 
remain faithful to the end, we will meet again and rejoice 
together in the presence of God and the Lamb." 

For six days he was obliged to sit upright on account of 
pain. We placed a table in front of him, on which he 
rested his arms while folding his hand devoutly. 

On the 27th Pastor Drachart, who had visited him daily, 
came to us about four o'clock in the afternoon. We all spoke 
to Samuel of Christ's love to him. He then bowed his head 
upon his hands, as though he would sleep ; but presently his 
breath grew very short — gentle and peaceful death was upon him. 
We all knelt and committed his soul into the arms of Jesus. 



190 



OLD LANDMARKS. 



As his wife and brother had requested us to bury him 
as believers are buried, we bore his body to our house. Pastor 
Drachart assisted us faithfully in this labor of love. We 
clothed him in a white garment, and placed him in a coffin 
which we had made for him. 

February 28. — The weather being favorable for the purpose, 
we thought it best to bury him at once. The funeral services 
were held in our house ; which, however, proved too small to 
contain all who came, such as priests, merchants, sailors, Green- 
landers from the Colony and our own people. Four young men 
carried him to the grave. During the procession hymns were 
sung. The Greenlanders were much struck with our mode of 
burial. Hitherto corpses were carried or rather dragged to the 
grave by the nearest relative of the deceased. All the others 
keep at a distance, because they feared to come in contact with 
the dead. Now they saw quite a different scene. Pastor 
Drachart addressed the people and told them that pious 
Christians do not die, as men say ; on the contrary, they now 
begin to live and to live forever. We then knelt down on 
the snow, and committed to his last resting-place, the first 
fruit of our Gospel- work in Greenland. We thanked God 
for the blessings of His grace, which we had enjoyed in hold- 
ing communion with our brother Samuel Karjamak ever since 
his happy conversion and baptism. 

John Beck. 4 

New Herenhut, Greenland, July 14, 1741. 

extracts from a later diary op greenland, from 
august 3, 1742, to july 21, 1743, by 

MATTHEW STACH. 5 

August 8, 174-2. — We met in conference respecting our 
next Communion. All the communicants were permitted 
to attend. I bathed, in spirit, the Saviour's feet with my 
tears, for His pardoning love, and then spoke with every 
member of our conference. All our hearts were melted in 
love. Brother Daniel (Schneider) was with us, as his ship was 
not ready to sail. 

August 5. — Brother Daniel Schneider took leave of us and 
went on board of his ship, which left the same evening. 6 



4 BUdingen Collections. Vol. II, p. 433. 

5 Biidingische Sammlungen, Vol. Ill, p. 346. 

6 He eventually lost his life at sea. 



MORAVIAN BRETHREN IN GREENLAND. 191 

August 7. — Arbalik's mother died to-day. Arbalik had 
lived with us last winter. He bids fair to become a second 
Samuel Karjarnak. This old Greenland mother loved, in her 
last days, to dwell on the Saviour's calls, of which some came 
at the 6th, some at the 9th, and others at the 11th hours. She 
said that she was one of those who were called at the 1 1 th 
hour. We did not see her during her last sickness, being 
absent from home. Her youngest son attended her, and by 
way of a " last blessing," offered up heartfelt prayers, and 
sang beautiful verses for her as she fell asleep in Jesus. 

August 28. — Brother Beck and myself spoke with a heathen 
woman, N., about her soul. We warned her not to indulge 
the sinful caprices of the flesh, and assured her that the 
grace of God had already begun a good work in heart, and 
that our Church remembered her in prayer, believing that she 
would soon become a true believer. We besought her no 
longer to make light of the blood of the Saviour, which had 
been shed for her. Her heart was so much softened by our 
conversation, that she began to pray for forgiveness and for 
grace to do better. 

September 16. — A memorial day. We sang the hymn 
"Welcome among Thy flock of grace," 7 etc., and read the 
extract of the London Conference on this day, a year ago, 
and how the Churches at home had vowed new allegiance to 
Christ on the following Thirteenth of November. (1741.) 
We closed the day by prostrating ourselves before the Lord. 

October 8. — One of the newly arrived Greenlanders went 
over to the Colony, and saw for the first time in the Rev. Mr. 
Draehart's room, a crucifix. This good Lutheran clergyman, 
then took occasion to speak to this heathen man, about the 
Saviour's sufferings. The man went home and told the others 
what he had seen and heard. Brother Bohnisch, who 
happened to be present when he came, at once began to enlarge 
on the subject of the atonement, until the hearts of all were 
deeply moved. These Greenlanders are the very same whom 
Samuel Karjarnak had visited at their former homes, two 
years before. They told us, that Samuel had spoken much 
to them about the Saviour ; but that they had not compre- 
hended, at that time, what he said. 

October 12. — A woman belonging to the newly arrived 
party, came to me and asked me to tell her something about the 
Saviour. I told her, that He had suffered Himself to be slain 



Willkommen unter Deiner Schaar, u.s.w. 



192 



OLD LANDMARKS. 



on the cross for us miserable sinners, and He had thus become 
the Author of our salvation. She prayed fervently that her 
eyes might be opened. 

October 18. — We divided the Greenlanders, who are living 
with us, into bands, 5 or classes. The women form four classes 
under the direction of the missionaries' wives, who have a 
Greenland sister as an assistant leader for every class. Sister 
Anna Bohnisch is general superintendent. The men are 
divided into two classes ; one consisting of married and the 
other of unmarried men. There is also a teachers' class, com- 
posed of Greenland brethren, who hold services in the absence 
of the missionaries. On Sunday evening there is general 
conference of class-leaders, to which the native assistant- 
leaders are also admitted. 

October 25. — Our Greenlanders moved into their new 
house, in all twenty-six persons, old and young. Sarah has 
become quite meek and humble. A_rbalik also, is in a good 
state of mind. All the others are eager to be taught. Eight 
are learning to read. 

October -28. — "We held another conference for class-lead ers ; 
and explained to the native assistant-leaders the object of the 
meeting, and besought them to watch over, exhort, and pray 
for their respective classes. The Saviour was in the midst of 
us. Sarah offered up an earnest prayer, shedding many 
tears. The Lord showed us our utter unworthiness more 
than ever before, and gave us still clearer views for our 
redemption by blood. The blood which flowed from Christ's 
wounds is all the more precious to us, as we become more 
deeply convinced of our own shortcomings and unworthme-s. 
Eedeeming love is my constant theme when I speak, and the 
element in which I live. 

Xovember J±. — Missionary Conference. We agreed to 
administer baptism to five candidates. Their names are : 1. 
Arbalik, a young man who was awakened through Brother 
Beck's labors in Kangerme, a station twelve (German) miles 
away. 2. Xanagiak, whom his countrymen had deserted last 
Spring. 3. Ukusuk, an old maid, who has lived among us 
several Winters. She has always been a great scoffer at 
religion. 4. Issek. sister of Sarah, who had been charged by 
her mother on her death-bed to keep her among us. 5. Ivan- 
noa, Xanagiak's sister. The Lord was very near to us during 
our conference. Isaak, a Greenlander from the Colony, was 
also present. He comes to us to learn how to sing. 



e Gesellschaften. 



MORAVIAN BRETHREN IN GREENLAND. 



193 



November 16. — The missionaries and their wives took the 
boat for Kangerme. They took Sarah with them. Matthew 
Stach remained at home. 

November 17. — I (namely Matthew Stach) explained to the 
Greenlanders several verses of the hymn 9 : " The Saviour's 
blood and righteousness," etc., which we had translated into 
the Greenland language. They are much affected by the 
hymn, and are anxious to learn it. It contains the very 
theme on which we are speaking to them from day to day. 

November 20. — I continued explaining the above hymn, 
verse for verse. Whenever I testify of the blood of Christ I 
feel God's grace in my own heart, and I believe the Green- 
landers too, are deeply affected. In the afternoon Ukusuk 
came and told me that she had a special blessiug whilst I 
spoke to them. 

, November 21. — The Saviour was very near me while I 
spoke from the twenty-seventh verse of the aforesaid hymn 
to its close. I besought them with tears not to suffer the 
unspeakable love of Christ to be preached to them in vain. 
Several Greenlanders were melted to tears. 

The other missionaries who had gone over to Kangerme 
returned and reported as follows : 

" Our settlement in Kangerme consists of nine houses. 
We spent the night in the house of Anna, the widow of 
Samuel Karjarnak, who lives there with her brothers. We 
met with a very friendly reception. Anna loves to hear of 
the blood of the Lamb. Her daughter Anuna has long 
wished to come to us ; and so we brought her with us. We 
reached several houses by boat and others overland. All the 
Greenlanders listened gladly to our testimony, and we could 
see that some were touched by it. They said that we spoke, 
chiefly, about the sufferings of Christ, His crown of thorns, 
of His marred countenance ; and of His blood which cleanseth 
from all sin ; and that they would rather hear of these things 
than about Adam and Eve ! 

November 22. — "John Beck spake to the Greenlanders 
who were gathered around us and besought them to accept 
the grace which had been purchased for them by the blood of 
the Lamb. He addressed himself particularly to a woman, 
who had heretofore manifested no interest in religion. Her 
heart was now pierced by his words, and she began to weep. 
May the Lord show her His mercy. 



9 Composed by Zinzendorf, and translated by J ohn Wesley. 
13 



194 



OLD LANDMARKS. 



November 2J±. — " There was a great storm, causing the soot 
in our stove-pipe to take fire. We discovered it in time to 
extinguish it before any damage was done. AVe partook of 
the Lord's Supper with great blessing to our souls. 

November 25. — " The storm raged to that degree that our 
house was shaken. 

November 28. — " We took to our boats in the Fiorde to 
visit the heathen. We arrived in the evening and remained 
two days. We testified to the people that the Lamb of God 
so loved mankind that He redeemed them by His blood ; and 
that He would take out of their hearts the enmity which they 
have against Him by nature, and give them new hearts in 
which the love of God is shed abroad. As long as we talked 
to them they listened quietly ; but that they received the 
word and ])ondered it in their hearts as they ought we did not 
find to be the case as yet. Sarah was with us, and likewise 
bore testimony how the love of God had come into her heart 
as she looked to Jesus and His wounds. 

December 1. — u As the ice was coming in fast and would 
soon block our way home, we left ; and, after having with 
much difficulty, rowed through the passages between the 
pieces of ice, we at last reached home in safety." (So ends 
the report of the missionary expedition to Kangerme.) 

December 8. — This was our Prayer-Day. We read the 
minutes of the Prayer-day 10 held in Herrnhaag during this 
month in 1741. On such occasions we feel as though we 
were among our brethren at home. We four missionaries, 
Matthew Stach, John Beck, Friederich Bohnisch, and Daniel 
Schneider, hold services by turns, each one having charge for 
a week. John Schneider has also learnt to speak to the 
Greenlanders pretty well. 

December 9. — Friederich Bohnisch spoke to the Green- 
landers. His tears were more eloquent than his words, his 
heart being filled with an overpowering sense of God's love 
and grace. The Greenlanders wept also. He was at a loss 
for words to express the feelings of his heart. 11 

December 17. — The candidates for baptism were called to- 
gether and informed that their baptism would take place on 



10 Gemeintag. 

11 December 9. — Friederich Bohnisch redete mit ihnen. Er weinte ihnen 
was vor, weil sein Herz roll war von des Lammes Gnad' und Liebe, und es 
weinten einige Gronlander mit ihm. Die Worte wollten ihm nicht zu- 
langen, das, was er im Herzen fiihlte, auszudriicken. (Bud. Sam. p. 357.) 



MORAVIAN BRETHREN IX GKEEXLAXD. 



195 



the 26th inst. On being asked whether they wished to keep 
their old names, Arbalik answered : "T give my old corrupt 
heart to Jesus, so that He may renew it ; and if you think 
proper to give me a new name, I shall be well pleased." 

Arbalik will be called Simon; Xanagiak, Xoah ; Sister 
Ukusuk, Catharine; Sister Kannoa, Rebecca; and Sister 
Issek, Judith. 

December 26. — Matthew Stach baptized the above five 
candidates. After they had been baptized, Stach kissed the 
men, and his wife Rosina the women. The service was closed 
with a hymn and prayer. An hour later there was a love- 
feast of which the greater part of the participants were Green- 
landers. Thirty-seven persons were present. Some had to 
sit in an adjoining chamber, for want of room in the chapel. 
We sang a hymn and prayed, and then, whilst they ate their 
bread, hymns were read, treating of "Following Christ," 
" Suffering reproach and shame for His sake;" and of 
" Christian fellowship." After they were done eating, the 
entire hymn, " The Saviour's blood and righteousness " was 
read, and several of its verses sung. A Greenlander, who had 
been baptized in the colony, when he saw us kiss our newly- 
baptized converts, asked us what we did when we put our 
mouths together; for he perceived that this meant a peculiar 
kind of love which proceeds from within. He had never 
seen the like before, and did not know what it meant ! We 
then told them of the " holy kiss" (Rom. xvi, 18). We at 
once introduced the " kiss of peace," and informed our people, 
that whenever we had our daily meetings, we would kiss each 
other ; but that those who walked disorderly, would not be 
admitted to that privilege. 

January i, 17 43. — "We celebrated Rosina Stach' s birthday 
with a love-feast. The Rev. Mr. Drachart from the Colony 
was present. He remarked, that when he first came to Green- 
land, he was glad to see us here; but that, when he saw 
how different our modes were from the Lutheran, he felt 
uneasy. Ever since 1740, however, having become better 
acquainted with us, his heart had been with us. He scarcely 
undertakes to do anything, great or small, without consulting 
us. Early in the morning Bro. Beck spoke to the Green- 
landers. He noticed much feeling among them whilst he dwelt 
on the blood and wounds of the Lamb, and commended to 
them His great love. Rebecca and Anguna were dissolved in 
tears, and said they felt a power in their souls which they 
were not able to describe ; neither was Beck himself able to 
refrain from tears. 



196 



OLD LANDMARKS. 



January 8. — Simon, Noah, and the rest returned from 
Kangerme. They reported that they had been, generally, 
well received. One man however, withstood them greatly. 
He charged us with carrying our religion too far, because we 
spoke only of Christ and refused to make merry as other 
people do. He said that the baptized people in the Northern 
Colony were not like we are. They too spoke of God, at 
stated times, and when it was over they danced and behaved 
just the same as the other (unbaptized) Greenlanders do, and 
yet they also wanted to go to God. It seemed to him as though 
they worshiped one kind of God, and we another ! Simon 
answered him, by saying : Those who profess to be believers, 
and do such things, show that they do not know Christ, who 
died for our sins. 

February 3. — Three persons were baptized, namely Sakinak, 
Noah's wife and child. Sakinak is now called Solomon, and 
the mother and child, Rosina and Elizabeth. After this 
baptism, Simon and Sarah were united in holy matrimony. 
This was the first marriage in our Greenland Mission. 12 

February 10. — We rowed over to Kangerme. In the even- 
ing we sang some hymns, and I spoke. The whole congre- 
gation was moved. They said : " How is it, that we feel so 
differently when you speak of the Lamb of God, than when 
we are told only of God and Adam and Eve. What is 
the use of always talking about God and those two people? 
We are getting tired of it. But now we hear something 
that touches our hearts; and here we see and hear our 
countrymen pray and speak in public, which we cannot do." 
We told them that Adam and Eve had disobeyed God, and 
had listened to the evil spirit, and had become as wicked as 
they (the Greenlanders) are ; but that Christ had redeemed 
them by His blood. They said : " We would like to be con- 
verted, but it seems very hard to learn how to pray." We 
said : " It is not difficult. Only cry to God and say : ( Lord 
have mercy on us/ and if you are in earnest, the Lord will 
give you hearts to pray and to praise His holy name." We 
then read the hymn : " The Saviour's blood and righteousness," 
and prayed with them. 

March 30.- — Prayer-day. We read the account of the 
prayer-day at home on April 1, 1741. The remarkable 
courage and steadfastness of our Brethren in Surinam inter- 
ested us deeply. 13 

12 Biidingische Sammlungen, Vol. Ill, p. 37. 

13 See Franz Kegnier's Diary. Biidingische Sammlungen, Vol. II, p. 149. 



MORAVIAN BRETHREN IN GREENLAND. 



197 



April 25. — News came that a dead whale had stranded on 
one of the neighboring islands. They manufacture " Sperma 
Ceti V from its brains. The Greenlanders were frantic with 
joy, and howled and danced with all their might, when sud- 
denly one fell dead, then another and another, and still more 
on the next day. They had eaten of the flesh of the dead 
flsh. Some who had fallen sick from the same cause applied 
to us for relief. The first symptoms are, that the eyes grow 
dim, the tongue becomes white, and the limbs are paralyzed. 
They have no pain. They become dreadfully constipated. 
If they survive 48 hours, they may recover. Fifteen died 
within three days. Our brother Noah also became sick and con- 
stipated. We gave him sweet-oil, which had the desired effect. 

May 1. — Noah is worse. He has strong faith in God, and 
bears his sickness with patience. At 5 o'clock he died. We 
dug a grave for him aside of that of Samuel Karjarnak. 

May 3. — On our way to the grave, we sang the hymn : 
" The Saviour's blood and righteousness," and then fell upon 
our knees and blessed God for the grace and mercy bestowed 
upon our departed brother. Thereupon we deposited this grain 
into the earth, against the day of resurrection. 

July 20. — Our flock of Greenlanders who have been 
baptized into the death of Jesus now numbers eleven souls. 
Two have gone to the Saviour. But we are not able to count 
the great number who love us and delight to hear us speak of 
the Saviour. The whole country has been stirred up by the 
gospel, from the beginning of last winter until now. 

O thou beloved, blood-washed Church of the Lamb in our 
own far-olf home ! Take these poor children on your arms 
of love, and pray for them constantly. We know that the 
grace of God, and your intercessions have enabled us, the un- 
worthiest of all your missionaries, to work diligently and 
regardless of all danger, not counting our lives dear unto us 
in cold and hunger, and in perils by land and sea. We are 
but sinners saved by grace and not heroes. We are merely 
children who would do their Father's will. 

I remain your obedient son, 

Matthew Stach. 

New Hebknhut, Greenland, July 21 y 1744. 

Note. — Matthew Stach was one of the first missionaries 
to Greenland. He arrived there May 20, 1733. He ended 
his days in Bethabara, a Moravian village in Forsythe County, 
North Carolina. 



198 



OLD LANDMARKS. 



Bishop Johannes von Watteville, son-in-law to Count 
Zinzendorf, made a voyage in company with Matthew Stach, 
from London to Greenland and back, in the year 1755. 

In 1785 Yon Watte ville made a visiting tour to the Mora- 
vian churches in North Carolina, and there embraced his 
venerable friend Stach for the last time. They both wept 
tears of sacred love and joy. 

Matthew Stach died December 27, 1787 ; and Bishop Yon 
Watteville Oct. 7, 1788, in Gnadenfrey, Silesia. 

Matthew Stach's widow, Rosina, died in 1800. Matthew 
Stach lies buried in the beautiful cemetery at Bethabara ; and 
Rosina at Friedberg, near Salem, North Carolina. 



CHAPTER XXXI. 



DIARY OF THE FIRST MORAVIAN MISSION- 
ARIES AMONG THE INDIANS IN SHEKO- 
MEKO, N. Y., 1743. 1 

To our Beloved Brethren in Bethlehem, Pa. : 

I cannot refrain from sending yon a few lines by this 
opportunity, giving you some account of our affairs, and of 
what the Lord has been doing among us, since the 9th of 
April of this year. 

It is very evident that Shekomeko is a special object of our 
Redeemer's love and grace. The blood of Christ manifests 
its wonderful power in this place, in the hearts of our 
small flock gathered from among the savage heathen around 
us. This humbles us in the dust before Him ; for it is He 
alone, that worketh these wonders, — converting bears into 
lambs, and melting stones like wax. This we have often 
seen in the past, and still see to this day. 

On the 9th of April, 1743, (Old Style,) I wrote our Mission- 
diary up to date, and forwarded it to my clear brother Anton 
at Bethlehem. 

On the 10th Brother Rauch returned to Bethlehem, via 
New York City. We accompanied him a few miles, and then 
took an affectionate leave of him. 

On the evening of the same day we had a brief service. 
Whilst our people were returning home from church, a young 
Indian, who was very drunk, created a fearful disturbance in 
Bro. Jacob's house, which was about a hundred paces distant 
from ours. He threatened to kill every man who came in 
his way. Thinking that he would presently be arrested, he 
threatened to stab any man who would dare to bind him, if 
it took him twelve years to do it ! One of our " awakened " 
Indians (not yet baptized) did him the kindness to bind his 
hands and feet tightly with straps. The young Indian raved 
like a madman, and snapped his teeth at the bystanders, like 
a wild beast. He asked two of his comrades who stood near 



1 Biidingische Sammlungen, Vol. Ill, p. 252. 



(199) 



200 



OLD LANDMARKS. 



him, to unbind him. One of them said to him : u I warned 
you not to get drunk ; and if you had listened to me, you 
would still be at liberty; but you have bound yourself by 
your drunkenness, and as far as I am concerned, you may 
remain so." (The man who gave this answer is now a 
baptized brother, and bears the name of Joachim.) The 
drunken savage barked all night like a dog, until he was ex- 
hausted and could no longer. He finally became sober and 
returned to his father's house. Bro. Schmick coming thither 
shortly after, the poor Indian met him in a friendly manner. 
Our brother did not let him perceive that he knew anything 
about the affair. This wild savage has since become quiet and 
orderly, and we yet hope to win him for Christ. He loves 
us, and occasionally visits us. 

On the 11th we held a church-council and appointed 
Captain C. town-magistrate. 2 Several statutes were also 
adopted, to be observed by all who desire to live in our settle- 
ment. The object of these rules is that Christ should be 
honored in this community, and that those who are not yet 
willing to come to Him, should at least behave like human 
beings. We did not want to have any beasts among us. 

On the 12th, in the evening, I first gave a Bible-lecture. 
Thereupon our new magistrate, C, requested all the inhabi- 
tants of the town to meet in Abraham's hut ; where he made 
known to all, the above named " statutes." Since that time, 
we have had no disorder. These rules have proved to be a 
great blessing to our place. 

On the 14th Bro. Mack crossed the Korth Kiver to visit 
his daughter, who lived in Pachgatgoch. He returned two 
weeks after, without, however, having accomplished his pur- 
pose of bringing his daughter over to us. 

On the 15th, towards evening, we had a visit from a number 
of Indians, (most of whom were baptized) from Wannach- 
quattegoeh, or Westenhuk. Their minister is a dissenter. 
He has baptized nearly every Indian in that place. It is 
inhabited by about thirty families. Bro. Rauch preached 
there once; and it appears that some of them love him much. 

On the 17th some Indians from Rhinebeck visited us. I 
preached to them in the morning and Bro. Schmick in the 
evening. About fifty Indians were present. On the 19th 
our Indian brethren met and agreed as to the best manner in 
which to cultivate their land. "We gave them advice on sev- 
eral points. 



2 Gemein-Richter. 



MORAVIAN MISSIONARIES IN SHEKOMEKO. 201 

A baptized Indian, named Paul, from Westenhuk, came 
and asked leav r e to settle among us. He had been baptized 
six years ago, and had officiated as interpreter to his minister. 
We took his request into consideration, but did not think it 
advisable to grant it, at least for the present. I was requested 
to speak closely with him, so as to ascertain, if possible, the 
state of his heart. 

On the 20th we had a blessed Bible-service. Immediately 
after, Paul desired to speak with me. I asked our Indian 
brother Jonathan to be present at the interview. Paul again 
expressed a desire to move to our place, as he no longer 
wanted to remain in Westenhuk. I told him that I had no 
authority to give a decision on the matter of his settling 
among us, as the place belonged to my brethren. I, however, 
asked him why he wanted to move hither ? He said : " Here 
you speak words about Jesus, which impress my heart. I 
have not yet heard any one teach as you do. Our teacher 
says nothing about the blood of Christ, and, therefore, my 
heart feels nothing. We remain just as we have always 
been." I said : " Do you suppose that we will consider 
you a brother, merely because you settle down among us? 
We call none brethren, but those who have learnt to know 
their own hearts, how corrupt they are ! " 

He besought us, nevertheless, to allow him to move hither, 
saying that he knew well enough that he had not experienced 
what our brethren had. It was hard, he argued, to live in 
two places, when his heart is with us and his body in 
Westenhuk. He said that whenever he saw our mountain 
his heart cried out : " Shekomeko ! Shekomeko ! " 

I said : " Your minister will say that we have enticed you 
away from him." " Oh," said he, " let him talk ! It is not 
true. Why does he not tell me what a new heart is? I 
have asked him ; but he seems anxious and troubled whenever 
I mention the matter. He does not speak the truth ; 3 for 
when I ask him to instruct me, when I have trouble in my 
soul, he says : ' Oh Paul, you know enough ; I do not see 
what more you want/ Now, this is not true ; for I have a 
dull and stupid heart, and do not understand anything about 
the blood of Christ/ " 

I advised Paul to wait awhile, and the Saviour would 
direct him what to do. I assured him that I would remember 
him before the Lord. He then left me. When he reached 



3 Er hat mich belogen. 



202 



OLD LANDMARKS. 



our brother John's house he began to weep bitterly, and said : 
" Oh ! What shall I do ? Your teacher will not have me 
come to your place." John tried to comfort him, and suf- 
fered him to depart. This Indian is shrewd, witty, and 
well-informed AVe do not trust him altogether, and there- 
fore proceed cautiously with him. 

The 22d was spent by us principally in working on our 
plantation. 

On the 23d we conferred about my intended journey to 
Philadelphia to attend the " great love-feast." 4 The Saviour 
gave His approval [by Lot] to my going thither; and so did 
all the brethreu. We accordingly announced my visit to our 
brethren during the evening service. They too said that they 
were satisfied, provided I would consent to leave my wife with 
them, as a pledge that I would return — which I promised to do. 

On the 24th Brother Schmick preached in the morning, 
and I in the afternoon on the blood of Christ, which is the 
ransom-price for the Indian savage, as well as for all other 
sinners. The grace of God sensibly wrought upon our hearts. 

On the 25th I left Shekomeko. Brother Jonathan, an 
Indian, accompanied me several miles. While w r e were on 
the way, the Saviour gave permission [through the Lot] to take 
Jonathan with me to Philadelphia ; which caused him great 
joy. We reached the river in the evening. Having left 
home in some haste, I bethought myself of writing to my 
brethren, and offering a few suggestions about the manage- 
ment of our affairs. 

On the 26th I found a boat, which was about to leave for 
New York. We set out towards evening. A young merchant 
was on board. He was a conceited fellow and half-drunk. 
He insisted on conversing with me on religion ; but I evaded 
the subject and spoke of other things. When I saw, how- 
ever, that he was determined to force me to speak on spiritual 
subjects, I told him plainly that he w r as not in a condition 
either to speak on religion or to understand what I had to say 
on the subject; but that I might perhaps feel inclined to talk 
to him next day. This offended him very much. I went 
down to Jonathan into the cook's cabin, where he and I at 
last fell asleep, full of peace and joy in the Lord. 

On the 27th the young man of yesterday had become sober. 
He invited me and several others to take tea with him ; which 
we did. He was very polite, and so, in return, was I. 



* Zum grossen Liebesmabl. 



MORAVIAN MISSIONARIES IN SHEKOMEKO. 203 



On the 28th my dear Jonathan became very sick from the 
effects of the high and adverse winds and the peculiar motion 
of the water on his digestive organs ! 

On the 29th I took a severe cold, and was very ill ; but 
my soul was happy in my crucified Lord. Towards evening 
I was able, by the help of the Lord, to rise from my couch. 

On the 30th we reached New York. Brother and Sister 
N. and all the other brethren were very glad to see us. They 
were particularly pleased with Jonathan's simple and cheerful 
ways. At noon our dear brother, Bishop Nathaniel Seidel, 
and Bro. S. and wife arrived. The latter couple are destined 
for Shekomeko and the region round about. 

May. — On the 1st I wrote a letter to the brethren at Sheko- 
meko. In the evening the congregation in New York en- 
joyed a delightful love-feast. My brother Jonathan and 
myself were present. 

On the 2d Brother Sh. left us. I employed myself with 
writing letters to Europe. 

On the 3d Brother N. went out with me to make some 
calls in the city. We were obliged to tarry in New York 
another day for want of a boat to take us to Brunswick. On 
the 5th Brother N., Jonathan, Sister Br. and myself, left 
for New York. We had a little dispute 5 on the boat, but it 
was soon over. [Not among themselves, but between others, as 
seems probable from what follows. — Ed.] There were some 
Lutheran and Beformed men on board. These fell into a 
very hot contention on baptism and communion. They at 
last become so violent that on the 6th, just as we were 
approaching Brunswick, they took each other by the ears. 
Had not the bystanders parted them they would probably 
have fallen overboard : Our Indian brother coolly remarked : 
" These people have not Christ in their hearts. They talk 
about Christianity as men talk about strange towns and coun- 
tries, which they have never seen. One says : ' This doc- 
trine is so ; ' the other says : ( No, it is so ; and neither knows 
what he is talking about. They have no apprehension of the 
things of Christ." 

I said to Jonathan : " You are right, my brother. Let us 
rather love the Lamb of God with all our heart, and adore 
His wounds, and thank Him that He has shown us a more 
excellent way." Jonathan replied : " Gehane" — it is true! 



5 " Wir kriegten ein bisgen Handel auf dem Boot ; die aber bald gar 
waren." 



204 



OLD LANDMARKS. 



Having reached Brunswick we repaired to a hotel ; but 
when Brother Sh. heard of our arrival he and his wife came 
and would fain have taken us to their home ; but Jonathan 
and I declined ; and so they took with them Sister Br., who 
staid there over night. 

On the 7th we reached Trentown (Trenton) during a heavy 
rain-storm. On the 8th we took the boat, and in six hours 
reached Philadelphia. I found many brethren and sisters 
assembled there. They had come from various quarters in 
order to attend the great love-feast. We all rejoiced to meet 
each other again. I was very weak and sick. 

What transpired during our stay here ; how the Lord blest 
us in our love-feasts, conferences and in the communion in 
the Lutheran Church, is more fully known to your dear 
Church (Bethlehem, Pa.,) than I am able to tell you. My 
abode at Mr. B/s (Benezet) house, alleviated my bodily suf- 
ferings very much. My soul too was greatly refreshed. 

On June 2d Mr. Benezet took me to Princeton, N. J., in 
his chaise. He expressed to me his pleasure in being able to 
do a service to one of Christ's servants. He spoke very 
feelingly on man's salvation, through the blood and righteous- 
ness of Christ. I felt humbled and condemned in spirit at 
this; 6 for I had heretofore considered him to be nothing 
more than a mere philosopher or scientist, i. e., an atheist. 

He brought me as far as Brunswick on the 3d. His 
heart was full of the great subject of salvation through the 
blood of Christ. We stopped at a hotel. When Brother B. 
left for Philadelphia Brother S. took us to his house. My 
poor sick body was now cared for very tenderly. I remained 
there till the afternoon of the following day ; when we left 
for New York in a boat. On the 5th I was again prostrated 
with a high fever. We were now eighteen miles from New 
York, where we had expected to remain over night. I 
prayed to the Saviour to grant us favorable winds. Half an 
hour afterwards the wind sprang up, and wafted us to New 
York in an hour and a half — a distance of eighteen miles, at 
the rate of twelve miles an hour ! 

When I reached New York I met Brother R. (Franz 
Regnier) and wife from Surinam, South America. They 
were very glad to see me once more, for they supposed that I 
had died ere this. 



6 Welches mich innig beugte, weil ich immer dachte : das war ein 
Philosophus, ein Atheiste. 



MORAVIAN MISSIONARIES IN SHEKOMEKO. 205 



I was so sick that I was obliged to lie down. I remained 
in bed all next day. All this time I had close communion 
with my Saviour, and prayed earnestly for my dear Shekomeko. 

June 7th. — Brother Regnier returned to the Church — 
[whether to Bethlehem or to Marienborn, is not stated. — Ed.] 
I gave him some letters to take along ; and then had a con- 
versation with Brother N. on our Shekomeko affairs. 

I was very sick on the 8th ; but on the 9th I wrote to our 
Brethren in St. Thomas, W. I., and gave them some account 
of our labors. 

On the 10th I wrote to Bethlehem. 

On the 11th we had a letter from Brother Pyrlaeus, Old 
Milford, New England, stating that he, Brother Schmick and 
Brother Mack had been put under arrest. Next day (12th) 
we sent Mr. H. thither. He took with him for Pyrlaeus, 
besides other necessary things, his Latin documents and cer- 
tificates. 7 On the 13th I notified our dear Elder, Brother 
Anton (Bethlehem, Pa.,) of this sad affair. A ship being 
ready to sail next day I also apprized Brother Spangenberg, 
who is in England at this time, of the matter. 

In the evening Brother H. returned from Old Milford 
with the good news that our three brethren had been liberated. 
The details of this affair have probably ere this been reported 
to the Elders by these brethren. 

On the 1 5th we left New York in a boat, and reached 
Esopus on the 16th. I had a violent fever at the time and 
therefore did not cross to the East-side, until the next day. 
I then traveled as far as J. N. ; but as I had frequent faint- 
ing-fits, I was unable to reach Shekomeko that day. 

On the 18th I again set out, and after wandering about in 
the woods for several hours, I reached my dear people at 
Shekomeko about noon. 

I found my wife, S. S. P. and P., all well and happy. 
We were very glad to be together again, and frequently 
thanked the Saviour for His great mercy. Our Indian people, 
as many as were at home at the time, came one after another 
and bid us welcome home. They are indeed a precious people. 
Every thing had gone right during my absence. 

Soon after I had left for Philadelphia, an English minister 
had come to Shekomeko. He showed great friendship ; but 
his heart was full of deceit. 8 Our white brethren gave him 

7 Documenta et Attestata. 

8 Seitdem ich weggewesen, ist ein Englisher Minister hier geweet : hat 
sicli sehr freundlich gestellt ; aber Tiicke im Herzen gehabt. 



206 



OLD LANDMARKS. 



a friendly reception and asked him to tea. He expressed a 
desire to visit our Indian brethren. We offered no objection. 
After having been in several houses, and finding that the 
Indian people had not been very powerfully impressed by his 
presence, and that they had not made as much of him, as he 
had expected, 9 he left and proceeded to Wechquatnak, where 
he offered his services to our Indian brethren as their minister.' 
He very cunningly held out to them various inducements, but 
in vaiu. But when he insinuated to our members that we 
were false teachers, they at once saw through his craftiness 
and declined his services. He soon after visited another 
Indian settlement, somewhere between Albany and Westenhuk 
and remained there several weeks. We hear, however, that 
he has left. We may perhaps find an opening for a new 
gospel work in those parts. 

About this time it so happened, that an unconverted savage 
had driven off his wife, because she was baptized and he was 
not. She sought advice of our brethren, what to do. The 
brethren then made inquiry of the husband, whether he still 
considered her as his wife, and whether he was willing to take 
her back or not ? They, moreover, told him to make up his 
mind on the spot ; for, if he did not take her back at once, 
he would never get her again. When he heard this, he began 
to weep, and begged his wife to return. He has treated her 
well ever since ; and we have reason to believe that he has 
been awakened to a new life. Last Sunday he was baptized. 
His name is Boas. Bishop Nathaniel Seidel baptized him. 
My wife had, in the meantime, made a profitable visit to 
Pachgatgoch, and returned home full of joy and thanksgiving. 

Brother Isaak made a love-feast for the entire congregation. 
The Lord blest the meeting in a special manner. In fact, so 
many pleasant things had taken place in Shekomeko during 
my absence, that my heart is filled with gratitude and my 
mouth with praises to God and the Lamb. 

On the 19th I preached to my dear Indian people for the 
first time since my return from Philadelphia. A large con- 
gregation had assembled. My heart burnt within me, as I 
looked upon these dear savage souls. My subject was : " He 
has purchased us with His blood." We felt the presence of 
the Lamb very sensibly. 

On the 20th our Indians prepared some bark, wherewith 
to cover our church. In the evening, we had a precious love- 



9 Und eben nicht grose Reflexion auf ihn gemacht wurden. 



MORAVIAN MISSIONARIES IN SHEKOMEKO. 207 



feast with all our baptized people. We spoke to each other, 
of the grace which the Lamb of God had shown to them and 
to us in bringing us together once more. The peace of God 
ruled in all our hearts. 

On the 21st our dear brother Mack and wife, arrived from 
Pachgatgoch, and Brother P. went to the river to fetch some 
of our goods. 

Brother P. returned on the next day ; the 22d. To-day I 
again fell sick. In the evening we had a conference concern- 
ing our next Communion. On the 23d I wrote to our 
brethren in Pennsylvania, and to those in Bethlehem in par- 
ticular. I also spoke closely with every soul in our house. 
In the evening our white members (the mission-family) par- 
took of the body and blood of our Saviour, and enjoyed a 
feeling sense of His love. We all fell on our faces before 
Him, and consecrated ourselves anew to His service. 

On the 25th Brother Sh. gave a love-feast. On this day, 
a year ago, he for the first time worshiped with this congre- 
gation. We also called to mind the fact, that our brethren in 
Europe celebrate the Communion on this day. We then held 
a conference and set apart five persons for baptism. Our 
next Indian Communion will be held on Monday. On Sunday 
the 26th I preached to a great multitude of Indians. At 
noon we gave a love-feast to our members from Pachgatgoch. 
In the afternoon Brother Sh. preached in the English 
language, after which the ordinance of baptism was ad- 
ministered. Brother Mack baptized two persons from Pach- 
gatgoch, and I three from Shekomeko. 

Pachgatgoch. Shekomeko. 
Old James : now Simon. Frederic : now called Joachim. 
His wife : now Sarah. Tachtannoa : how Debora. 

An Indian girl who has no 
name: Abigail. 

Perceiving that the enemy was loth to abandon his prey, 
especially in the case of Frederic, and Tachtannoa, we stood 
before the Lord in their behalf and bid Satan get behind 
them. We commended their souls to the Spirit of the Lamb, 
and then baptized them into the death and blood of Jesus. 

Buttner. 

Mack. 

SCHMICK. 

Pyrlaeus. 

Shekomeko. August, 8-18, 1743. 



208 



OLD LANDMARKS. 



INDIAN MISSION IN THE STATE OF NEW YORK. 

On the 22d of February, 1742, C. H. Kauch baptized the 
first three Indians of the Mohican tribe of Shekomeko, New 
York. The ordinance was administered at Oley, (a defunct 
Moravian church) in Pennsylvania : The following anony- 
mous report of an Indian town, is found in Vol. II, Biidingen 
Collections, p. 930: 

" The Indians now have eleven winter-houses. Several 
more are to be built ; and it is very likely that all our people 
in Waichquathnack will remove hither. \ye live on a moun- 
tain, and they in a valley. When Waichquathnackian 
people will have returned home from their hunt, several of 
them will be baptized. There are some excellent souls among 
them, the fruits of Brother Isaak's preaching. This Indian 
brother is a great witness for Christ. Wherever he goes, he 
testifies with power and effect of the Blood of Christ. The 
blessed Saviour has, during the past five weeks, done great 
things for him. He is becoming more and more sedate and 
correct in all his ways. 

The two most useful converts in Waichquathnack were, 
formerly, among the foremost officers of the devil. There 
were no worse Indians in the tribe than they. But now, 
since they have been apprehended of Christ, they are like 
lambs ; and when we shall have immersed them into the blood 
of the Lamb, they will, no doubt, prove to be true lambs of 
Christ's flock. 

It is remarkable that the worst and wildest of these Indian 
savages are among the first converts. Oh ! how wretched and 
abominable do those (whites) appear before Christ, who are 
good and righteous in their own eyes. 

At our next baptism there will be, I think, eight or more 
candidates who have hitherto stood in the foremost ranks of 
ungodly sinners. I look forward to that occasion with great 

The grace which has been bestowed upon these wild savages 
is most remarkable. And we, the Lord's poor children, sit 
by and behold what the Lord is doing, and rejoice over it all, 
with exceeding great joy. 

Dear Brother, when I look upon our heathen brethren and 
remember what they were, and what they now are, I am over- 
whelmed with humble joy. It is impossible to describe the 
fervency of Abraham, the brotherly affection of Jacob, the 
zeal of Isaak, the contrite spirit of Joshua, the spiritual gifts 
of John, the willingness to labor, and the devotedness to 



MORAVIAN MISSIONARIES IN SHEKOMEKO. 209 



Christ of Jonathan, the earnestness and inspiration of Sarah, 
the meekness of Esther, and the childlike simplicity of 
Rebecca. To the Lamb be all the glory ! Even so ! Ever- 
lasting thanks for the blood, which sheds forth its power into 
every soul that draws near to Christ. 

All our other members are doing well. They are humble 
in heart, and living in the full enjoyment of the grace of 
God ; but those souls, which are named above, are certainly 
miracles of grace. 

You have seen them, and you know them well : but, my 
dear brother, 10 when you will meet Abraham in New York, 
you will rejoice over him anew ; for the grace of God is work- 
ing mightily among His people ; and it will not be long, be- 
fore this congregation of Indians will, in all respects, resemble 
an Apostolical Church. 11 

My well-beloved brother Mack and myself have just had 
a long and close conversation (eine lange und gnindliche 
Bande) with our Indian brother Jonathan. He is as tame 
and affectionate as a lamb. We were filled with astonish- 
ment when he told us, how he had felt ever since his bap- 
tism. We were amazed at the great change which has taken 
place in him. I wish that all the single brethren in our home 
churches could have heard him speak. Many a one would 
have learned a good lesson from the words which fell from 
the lips of this wild Indian. 

LETTER FROM A ROYAL JUSTICE OF THE PEACE TO A 
MISSIONARY (RAUCH) IN SHEKOMEKO. 12 

I shall be very happy to hear that these lines have found 
you in Shekomeko well and happy. 

I am very sorry that I did not meet with you on my recent 
visit to Shekomeko. I presume your bodily weakness pre- 
vented your being there at that time. My stay there was to 
me most agreeable ; and I left with very delightful impressions. 

The faith of the Indians in the Lord Jesus Christ ; their 
simple and straightforward manner ; the deep feeling wrought 



10 Count Zinzendorf. 

11 Fennimore Cooper, the novelist, refers to this period of Moravian 
Mission work among the Indians in his " The Last of the Mohicans," "Path- 
finder," " Deerslayer," and other Indian tales. 

12 Eines Koniglichen Eichter's Schreiben an einen Bruder in Scheko- 
meko. Bud. Saram. Vol. III., 28. 

14 



210 



OLD LANDMARKS. 



in their hearts by the blood of Jesus, and by the word of His 
grace which you preach to them aifected me deeply, and con- 
vinced me that God is with you of a truth. 

It seemed to me as though I saw before me a flock like that 
of the early Christians. Their old men sat on benches, or, 
for want of room, on the ground, and listened with grave and 
solemn devotion to the words of Brother Pyrlaeus, as though 
they would drink them in as they were flowing from his 
heart. John (once called Tchoop or Job) was his interpreter, 
and did his part admirably. I consider him a man whom 
God has anointed with spirit and with power. I do not 
understand the Mohican language perfectly ; but I can com- 
prehend their ideas, as they are indicated by their peculiar 
mode of delivery, as well as any European in this country. 
In short, I consider it one of greatest privileges and mercies 
of my life that I have been at Shekomeko. The words : Jesus 
Christ, the same yesterday, to-day and forever, came to my 
soul with new life and power, as I saw, seated before me 
these Patriarchs of the Aboriginal American Church, being 
so many witnesses of the sin-atoning sacrifice of onr Lord 
Jesus Christ. May their prayers go up as a memorial before 
God ; and may Heaven defend them against their enemies. 

That God Almighty may give you and your brethren an 
open door to the poor heathen is the heartfelt wish of your 
humble and sincere friend, Conrad Weiser. 13 

METHOD OF CONVERTING THE WILD INDIAN. 

1. Daily walk and prayer. 

2. Singing and prayer in the presence of the Indians. 

3. The Lamb of God. 

4. Who is He ? He was slain as a sacrifice for us. 

5. The depravity of man. 

6. Man's redemption. 

7. The Lamb of God became a Man for our good. 

8. Prayer for the heathen. 

9. Christ is addressed in prayer as the Creator of the 
world. 

10. Explanations adapted to their comprehension. 

11. Personal conversation when desired ; but not too much 
of it. 

12. Dwell on man's evil heart of sin and unbelief. 

13. Spiritual and physical death. 



13 Cranz's History of the Brethren, pp. 360, 361. 



MORAVIA N MISSIONARIES IX SHEKOMEKO. 211 

1 4. The resurrection-call out of hell and out of the earth. 

15. The heart's desire for Gospel truth j and its indifference 
and unbelief. 

16. Desire is changed into love. 

17. Love is sustained by hope. 

18. The sacraments. 

19. Baptism in the name of the Father, Son and Holy 
Ghost. 

20. Explanations, if called for. 

21. The Son has created, redeemed and sanctified all who 
come to Him. That at the name of Jesus every knee should 
bow, etc. (Philippians ii., 10, 11, etc.) 

22. Looking for the revelation of the Trinity to the heart 
and mind by the Holy Ghost. 

23. Prayer to Jesus, the Lamb slain, as our Lord, God 
blessed forever, the everlasting Father, etc. (Isa. ix, 6.) 

24. The Trinity, spoken of as the Father of our Lord 
Jesus Christ and His Holy Spirit. 

25. The Divine Being, on whom all things depend, and to 
whom all things tend is Jesus, the Lamb, the Saviour. 14 



"Bud. SammL, Vol. III., p. 90. 



CHAPTER XXXII. 



THE CHEROKEES. 
LETTER FROM GEORGIA, JUNE 19, 1740. 1 

Dearly Beloved : 

Praise be to our beloved Head and King, for His mercy and 
faithfulness towards His people everywhere. Through mercy 
I have been brought hither safely. I arrived on the 18th of 
last May. On my way from Charleston, S. C, I w T as attacked 
by a fearful distemper, but I felt assured that the Lord was 
with me and would help me. I had not the pleasure of find- 
ing any of the brethren in Savannah. They had gone to 
Philadelphia, Pa., on Mr. Whitefield's sloop. Mr. White- 
field went with them. In this matter also I resigned myself 
to the will of the Lord, knowing that He doth all things well. 
And so it proved. I went to Mr. Whitefield's house and 
found some of his people there. They besought me to stay 
with them. I was very thankful to do so, as I had grown so 
weak that I could scarcely stand or walk. They took very 
kind care of me during my illness. All doubted my recovery 
except myself. On the 28th, this being a general prayer-day 
of the Church the Lord showed me His saving power. It 
was on this wise. I was thinking of my dear brethren at 
home, how they on this day were lying at the feet of Jesus 
and remembering me in their prayers — when suddenly the 
most dangerous symptom of my distemper disappeared, and I 
began to grow better forthwith. Before long I had recovered 
my former strength. All my friends were astonished at this. 
As for me I am deeply bowed before the Lord for His great 
mercy, and cast myself down at the feet of Sovereign Love. 
I take fresh courage to venture all for Christ, whether it be 
life or death. All I wish for is to be wholly Christ's. 

I have received visits from several clergymen, but I find 
them greatly prejudiced against our Church. They questioned 
me closely on many points. They were particularly exercised 
on the doctrine that whosoever believes on Jesus Christ, can 



1 Budingen Collections, Vol. II., p. 136. 

(212) 



THE CHEROKEES IN GEORGIA. 



213 



be delivered from the power and dominion of sin and need 
no longer struggle and fight against it in his own strength. 
I ventured to say to them that a man who has experienced in 
his soul the mysterious power of the cross and death of our 
Saviour, does not find this victory over sin an impossible 
thing, inasmuch as he is fully assured that the Lord became 
an all-sufficient sacrifice for sin, and that he has freed us, not 
partially, but wholly from its power and penalty. He is a 
perfect Redeemer ; and the sinner who has come to the cross, 
and has experienced the power of the atonement, well knows 
what Christ does for him. A believer overcomes sin simply 
by looking unto Jesus hanging on the cross. 

A clergyman said to me : " Your Church occupies lofty 
ground, and stands upon a high rock ! " I replied : " Even 
so ; and that rock is Jesus Christ our King ; and on Him we 
will rely forever ! " 

At present, I am situated thus : I am living in Mr. White- 
field's house, and have not yet been able to do anything for 
myself. It is rather late to sow and plant and w r ork in the 
garden. Our brethren lent their house to Mr. Whitefield 
until his projected school-house will have been finished. Its 
occupants, of course, have the use of the garden. ISo work 
can be done on the plantation as the fences are down, and no 
present prospect for rebuilding them. As the inmates of the 
house wish for a garden near at hand I offered to lay it out 
for them. 

I believe that I may do some good here. They all seem 
well-disposed towards me. As far as my knowledge of their 
language permits, I endeavor to testify to them of the corrup- 
tion of the human heart, and of the cross and death of the 
Lamb ; and I know that they hear me gladly. 

My desire was to go to the Cherokees 3 immediately, and 
find some employment among them, in order to learn their 
language; but I delayed doing so, as I could not find any of 
that nation in this part of Georgia. I, moreover, learned 
that their settlement is three to four hundred miles distant 
from here. My original plan was to go among them, and 
sacrifice my all to their service. The brethren had sent me 
to Georgia, and bidden me to remain here. I inquired of the 
Lord [by Lot] whether I should stay here or proceed imme- 
diately to the Cherokee country, and received direction to re- 
main where I was. This decision caused me to think that 



3 In the German original, this word is rendered Schirikiesen. 



214 



OLD LANDMARKS. 



ere long some more brethren would be sent hither from our 
home-churches. 

I believe that the Saviour will yet establish a good work 
here. Mr. Whitefield's preaching makes a powerful impres- 
sion, and I think that there will be work for us to do 
among this newly awakened people. Mr. Whitefield will 
probably visit our church in Marienborn, in the course of the 
year. 

On the 16th of this month, Mr. Whitefield came back from 
Philadelphia, and told me he meant to establish another 
school for negroes in Pennsylvania, and that the brethren 
were building a house for the purpose. [At Xazareth, Pa.] 

On the 14th I visited Irene, but found none of the " Kricks" 
(Creek Indians) there, except women only. The men had 
gone with General Oglethorpe to fight the Spaniards. Their 
king, Domischat, is dead. I commended them to God in prayer. 

The Cherokees weigh heavily upon my heart. My dear 
brethren, if we wish to do that people any good, we must 
settle down among them — so as to learn to know them 
thoroughly, and preach Jesus to them. There is, at this time, 
great mortality among them. The small-pox has broken 
out and swept away, over two thousand in a short time. 
Poor people! I still think the time will come that the 
Saviour will bring me among them, for they belong to Him, 
and he will give them to us. They believe that God has 
sent this fell disease among them, because of their drunken- 
ness. Formerly, they had not been addicted to this vice. 

My dear brethren, think of me, and send me a few lines, 
even if you see fit to chide me. If you do so, it will be as 
an ointment on my head. The remembrance of what I have 
experienced of the Lord's grace breaks my stubborn spirit ; 
and bows me down at the foot of the cross. The Saviour be- 
comes more precious to me, every day — and I feel, more and 
more, that I am naught but dust. To-day I held, by request, 
a German service. The Germans wish me to do so twice 
every Sunday ; and I gladly comply. I send greetings to all 
the brethren everywhere, and commend myself to their inter- 
cessions, as one of the least of the brethren, happy and con- 
tented where I am. 

John Hagex. 4 



4 No kinsman of mine. I am the unworthy son of a worthy sire, John 
Joachim Hagen, of Polkern, Altemark, Prussia. He spent some of his 
best years as an assistant-missionary among the Indians in Canada and 



THE CHEROKEES IN GEORGIA. 



215 



The above letter shows at how early a period the project of 
evangelizing the Cherokee Nation had been entertained by the 
Moravian brethren. In 1801 (sixty years later), Abraham 
Steiner and Gottlieb Byhan, from Salem, N. C, began to 
labor among the Cherokees in Northern Georgia. Two flour- 
ishing stations were the result, Springplace and Ochgelogy ; 
in the history of which the names of Gambold and Smith 
appear. This Mission was established sixteen years before the 
American Board commenced their work among that people. 

When, in 1838, the Cherokee tribe was forcibly removed 
beyond the Mississippi, the Moravian Indians re-established 
themselves at New Springplace and Wood-Mount in the 
Cherokee Keservation of the Indian Territory. 



Ohio until he could no longer ; and returned, a cripple for life from malarial 
disease, to Salem, North Carolina. His memoirs may be found in the 
Nachrichten, published by the Moravian Church in Germany. f. f. h. 



CHAPTEE XXXIII. 



DIARY OF THE MORAVIAN BRETHREN IN 
SURINAM, SOUTH AMERICA, 1740, 
BY FRANZ REGNIER. 1 

We arrived at Paramaribo, Surinam, October 3d, 1740. 
The text of the day was : " Praise the Lord all ye Gentiles ; 
laud Him all ye people." (Rom. xv, 2.) 

I went to the Governor, and showed him my pass, and 
also an open letter from the Surinam Company of Amsterdam. 
He asked me what I expected to do here ? I answered, that 
I wanted to establish a plantation, in company with my 
brethren, who had come here before I did. He said that he 
had no land to give us, except such as was very remote from 
the city and totally uninhabited. He offered all kinds of 
objections, but treated us kindly, and tried to persuade us to 
remain in the city, and carry on our trades and other occupa- 
tions. He offered us a building-lot in the suburbs, but we 
declined, as we preferred living on a plantation. The Governor 
threw so many obstacles in our way, that we went home with- 
out having accomplished any thing. He told us, among the 
rest, that we would not fare any better than others who had 
gone into those wild, uninhabited forests, and that we would 
probably die there, and then all the aid that he had given us 
would be thrown away. He told us to go home, and recon- 
sider the matter. 

We did so, and in a few days visited him again, and told 
him that we had resolved to stay in this neighborhood, and if 
possible, buy an old plantation. 

October 25. — We purchased a plantation near by from a 
Jew. The deed was duly recorded and registered in the city, 
and signed by two Notaries-Public. 

The plantation cost 300 guilders. We paid 200 out of 
our own means, and borrowed 100 from our friend Mr. B., a 
silver-smith. We have no other debts, and need not make 
any more. Our plantation is only two and a half miles from 
the city. 



1 Biidingische Sammlungen, Vol. II, p. 149. 

(216) 



MORAVIAN BRETHREN IN SURINAM, S. A. 217 



This evening, contrary to expectation, so large a number of 
persons attended our Service of Song, that the house could 
not contain them. We at first thought they had come out of 
mere curiosity, because heretofore only two or three Lutherans 
and Mr. B. had visited us. But so many attend our daily 
evening worship, Jews as well as Christians, that scarcely one 
half can get inside of the house, and are compelled to stand 
in the yard. Several persons who understood German (hoch- 
deutsch), both Jews and Christians, desire to sing along with us. 

We cannot as yet live on our plantation. We must, first of 
all, build a house. There is an old hut here ; but it is very 
small, and so rotten that we are afraid it might tumble down 
over our heads. There are several orange and cocoa trees here, 
but things generally wear a wild look. There is work enough 
for fifty more brethren. 

November 1. — The Attorney-General (Fiscal) cited me be- 
fore him. We all besought the Lord to sustain me during 
the interview. He charged me with holding religious meet- 
ings in our house. I told him, we had a daily service among 
ourselves. He then informed me that such services were 
nowhere more strictly forbidden than just here. 

I answered that the Surinam Company had allowed us to 
hold these meetings, whereof Mr. H., and Mr. M. and his 
own brother are witnesses. 

He said that he was willing to believe us ; but that our 
mere word was worthless, unless we could produce evidence 
in writing. I showed him my papers, and amongst the rest 
a copy of the contract, which S. had made with the company, 
and directed his attention to articles six and eight, in which 
the aforesaid permission was plainly given. He at first seemed 
to think that we did not fully comprehend the matter, and 
tried to make us believe that we were merely allowed to hold 
to any faith we pleased but by no means to engage in open 
religious exercises. 

I again pointed to the eighth article ; and particularly to 
the answer, commencing with the Latin words, Fiat, etc., in 
which permission to hold meetings was plainly conceded. 

He now asked me, whether I was a learned man (ein Ge- 
lehrter) ? I said I had studied, and was a physician. 

He said he was an advocate ; and that even if the Society 
had permitted us to hold meetings, he would not allow it, for 
we would in the end, get every body to join our church. He 
insisted that if we wanted to sing and pray, every one must 
do so for himself, and quite alone, and under no circumstances 
when assembled together ! 



218 



OLD LANDMARKS. 



I answered that we lived together in one house, ate and 
drank together at one table, and that we must needs also sing 
and pray together. He was firm, however, and told us that 
he had sufficient power to restrain us, and that we would soon 
feel that power, if we disobeyed him. 

I at last said to him, that he might do as he pleased ; but 
that as long as we lived, ate and drank together, we would 
likewise sing and pray together. 

He finally said that he had no more time to talk to us, and 
that we should go about our 1 business, and be obedient. I 
returned home and told the brethren. We all felt more dis- 
posed than ever to keep up our meetings and that same evening 
we had a more lively meeting than ever before. 

November 2. — All our brethren were cited before the 
(Dutch Reformed) Church-Council of Paramaribo ! 

They asked who had permitted us to hold meetings for 
singing and prayer, and by what authority we did so ? 

I showed our "Order;" and said that this was our old,, 
and customary way of worship. 

They next asked : What is your faith ? 

I answered, that we believed in God Almighty, Maker of 
heaven and earth, and in His Son, Jesus Christ, who was God 
with God, from all eternity, and that the Son had come down 
to the earth to redeem mankind from sin, etc. 

They then said, that they had been informed, that we 
taught that the Father had forced His Son to die, etc. 

We answered, that He had come in grace and mercy, and 
of His own free will ; because if He had not done so, we 
could never have been redeemed. 

They asked whether Christ had died for all men ? whether 
he had brought His body with Him from heaven ? or whether 
He had received it from the Virgin Mary? because these are 
points (they added) over which there are great disputes in 
our days. 

Our answer was, that we were plain farmers and mechanics 
who did not wish to dispute with the learned men of the land ; 
but that we believed all that is plainly declared in the Bible r 
and were very far from trying to wrest its meaning. As we 
understand it, it simply declares that Christ has died for the 
sins of the whole world ; and we believe this, because it is so 
written. 

But all those questions about which learned men love to 
dispute, we leave to them to settle. 

They then asked us to leave the room. After a while they 
called us back again. 



MORAVIAN BRETHREN IN SURINAM, S. A. 



219 



They said that, inasmuch as we lived together, they could 
not well forbid us to worship together, but still this ran con- 
trary to the decrees and ordinances 2 of the land, which none 
dare transgress, nor was it permitted in our contract, as 
appears from articles six and eight. 

I asked them to show me in what particular our mode of 
worship was offensive f 

The said because, in your meetings, you take a text from 
the Bible and explain it; for the little book 3 from which you 
read every evening, is composed only of texts of Scripture. They 
said in addition, that every one has a right to read the Bible ; 
but that their Church Decrees forbid men to expound it who 
were not salarized by the Company. They also showed us the 
book, called the Placat, containing a decree which says, that 
if any Missionary, whether Elder, Priest or Deacon, who is 
not salarized by said Company, dares to expound God's Word, 
or administer the Lord's Supper, he will, after the first and 
second warning, be considered a transgressor 4 and dealt with 
accordingly. 

1 explained all this to the brethren in German. Inasmuch 
as the Saviour has not bound us down to any particular 
method, we concluded to yield, and to be subject to the 
a powers that be," in as far as the cause of Christ did not 
surfer by our so doing. Have we not Christ and His word in 
our hearts, and may not the mouth speak out of the abundance 
of the heart? We will henceforth, in our services of song, 
expound no particular text of Scripture. They also required 
us, not to allow other people to come into our house, whilst 
we held our services. I said that our house was generally 
full of people, before we returned from work, and that we 
could not and would not drive them away. 

But we told the Council that, as far as w T e were concerned, 
they might, if they chose, forbid the people to come to our 
services. 

They then demanded that we should change the time of 
service several hours earlier or later, so as to compel the 
people to stay away. 

We answered that we could not hold them earlier, because 
we must needs work late on our plantation, so as to have the 
benefit of the cool night, after the heat of the noon-day sun. 

2 Wider das Placat und Ordinance des Landes. 
5 The Text Book. 

4 Wird als Uebertreter angesehen. 



220 



OLD LANDMARKS. 



But to satisfy them, we agreed to hold our services at a later 
hour. They seemed pacified aud suffered us to go. 

This evening we met late in the night ; but the people had 
come as usual, waiting in the house and in the yard, being 
unwilling to go away. We omitted reading the Daily Text, 
or any passage of Scripture. After singing and prayer, I 
delivered an address (knowing that many Jews were present) 
on the people of Israel and their Levitical laws ; showing from 
Biblical history, that an observance of this law did, indeed, 
advance their temporal prosperity ; but that the salvation of 
their souls could only be obtained through faith in our Lord 
Jesus Christ ; and that this faith fills the heart with great 
joy and peace. 

As soon as I was done, Brother Hadewig availed himself 
of the liberty given by Paul to every one who is present in a 
Christian assembly (1 Cor. xiv, 31), and made an edifying 
address on the constant peace and happiness of God's children 
and their undaunted courage in the service of Christ. Just 
as he had commenced speaking, the Fiscal arrived, at the 
head of a squad of policemen, and was about walking in, with 
his hat on his head, and wearing a very sour face. I looked 
at him sharply, and yet good-humoredly, and with a smile on 
my face, for just so I felt. The whole congregation remained 
seated, until the service was at an end. I believe that our 
enemies could see in our faces, that w r e were quite composed 
and cheerful. The Fiscal too, saw this and did not venture 
to come in, but, taking off his hat, stood outside. Hardly 
w T as brother Hadewig done speaking — his address, by the way, 
had been quite lengthy — the Fiscal hurriedly stepped in, and 
said, that the Church-Council, had ordered him to prevent us 
from holding prayer-meetings, and commanded us, in the 
name of the Governor, not to do so any more ; and that if 
we refused to obey, we would be sent to jail, especially I, who 
he said was the instigator of the whole affair. 

I then told him, that we had been before the Church- 
Council and supposed that the matter had been settled there. 
He told me to hold my peace. I rejoined, that the Surinam 
Company had given us permission to hold meetings. He 
answered, that their permission did not amouut to any- 
thing — we were the subjects of this government, and must 
obey. I looked at him with a cheerful and confident smile, 
and so did all the brethren ; whereat lie grew very angry, and 
asked whether we had come here to laugh, and to make sport 
of him *? We replied, that we were not laughing at him ; 



MORAVIAN BRETHREN IN SURINAM, S. A. 221 

but, as God had poured out His grace into our hearts we were 
in the habit of wearing pleasant faces. " So ! That is your 
habit!" said he; and forthwith called upon a soldier and 
ordered him to seize me ! I arose and advanced towards the 
soldier with a serene look, and great boldness of speech. On 
seeing this, he called the soldier back, saying : "I did not 
mean that you should arrest him now; but I will have it done 
the next time you meet for prayer. Why cannot every one 
of you pray alone and in secret? If you hold another 
prayer-meeting you will all go to jail !" But we stoutly re- 
fused to comply, looking at him all the while, with smiling 
faces; which, when he saw, he also laughed outright, and 
went his way. 

November 3. — The Governor called and said, that it was a 
very good and edifying thing to sing and pray — but that he 
did not want us to hold public meetings. We at last yielded 
and held our services with closed doors; but, nevertheless, 
many Jews, and some Lutherans came, and listening on the 
outside, heard every word through the board wall. 

November 5. — This evening we spoke with a Rabbi, his 
wife also being present. After a long conversation on the 
subject of the Messiah, he said that he could not see any 
great difference between their religion and ours, except that 
we have three gods. I asked him, whether he had ever read 
the Cabbala ? He said ; " Yes ! a little !" I told him, that 
the chief difficulty between them and us on the subject of the 
Deity, arose from a misconception of terms. When we speak 
of the Son, we mean the eternal Logos, or the Word by 
which all things were made, and that this Word is the Messiah 
who, according to Daniel, was to come on earth, and suffer for 
mankind ; and that I was certain, that He would come again 
in His glory. As for the Holy Ghost, we believed that He is 
the Spirit who moved the prophets to speak and write as they 
did. When we speak of the Father, we mean that Ineffable 
Being, whose very name the Jews did not dare to utter." He 
and his wife seemed satisfied with my imperfect explanations 
and shewed me much love. A few days after I had occasion 
to go to the Rabbi's store (for he was a merchant) to purchase 
some necessary household articles ; but I could not persuade 
him to take any money. He said, that he was glad to be 
able to do us a service. 

We are now working on our plantation. Bro. Meiser 
works at his trade ; and Bro. Steiner is busy finishing our 
plantation-house. Mr. B. offered us three negroes to help us 



222 



OLD LANDMARKS. 



build. He is a God-fearing man. Hearing that the govern- 
ment tried to stop our prayer-meetings, he remarked that 
they had better keep the people from going to the taverns, 
and from indulging in gluttony, drunkenness, fornication, etc. 

There are so many surgeons and barbers in the city who 
profess to be physicians, that I have but little to do in the 
medical line. There are several diseases among the negroes, 
which are said to be incurable. I offered to cure them. Four 
weeks ago, Mr. B. sent me one of these sufferers, on whom to 
try my skill; and now he is perfectly well^ When the 
neighbors saw this, they promised to send us some more 
patients, as soon as our new house is finished. We will put 
up a small building, expressly for them, in order to be able 
to nurse them properly. If we effect some more cures, we 
will probably get more patients ; and we believe that this will 
afford us an excellent opportunity to speak to them about the 
Saviour. 

We are living together very happily. If I did too much, 
or too little in our affair with the authorities, I beg the 
Brethren (the General Conference at Marienborn) to be patient 
with me, and to instruct me how to do better, etc. 
I am your humble fellow-servant, 

John Francis Eegnier. 

Surinam, November 12, 17Jfi. 



CHAPTER XXXIV. 



EXTRACTS FROM THE DIARY OF GEORGE SCHMIDT 
NOVEMBER 15, 1739, to NOVEMBER 18, 1741— 
SHOWING FORTH THE WALK AND CON- 
VERSATION OF THAT SERVANT OF 
GOD, AMONG THE HOTTENTOTS. 1 

1739. November 15. — This morning the wife of Matthias, 
and the wife of Kyb, went to the Kraal — a village, or col- 
lection of huts. Matthes and Duncker went also. Frederick 
and Africo are sick. I visited them in the evening and found 
them getting better. When I reached the strawhuts I found 
the sister of Mose there ; she having just returned from the 
Kraal. I asked her whether she felt well ? She said : "No ! 
my conscience is gnawing me constantly." I said : " Did I 
not tell you long ago that there is no rest except in Jesus ? " 
She said : " All that you say about the Saviour is eternal 
truth ; but I feel ashamed to come back to you, for, whither- 
soever I go, my conscience troubles me constantly." I said : 
If you are willing to give ear to the Words of Christ, I, 
for my part, am willing to overlook your past errors. But if 
you seek after pleasure in the ways of sin, and if you suffer 
yourself to be led away by the wicked devices of the devil, 
and stay away from Christ — I can not prevent you from 
going where you will." 

" No," said she, " I am losing my former pleasure in sin. 
In the evening I expounded the 8th chapter of Matthew, 
from the 13th verse to its close. 

November 16. — I sent Kyb to the station after bread. 

November 17. — I did not give instruction to-day, but la- 
bored in the field with my Hottentot people. 

November 20. — The men cut barley to-day ; but the rest of 
my people attended instruction. In the afternoon I went into 
the forest to fetch wood. In the evening I explained the 
third chapter of John. 

November 21. — This morning Mose and William went to 



1 Budingen Collections, Vol. II. p. 78. 



(223) 



224 



OLD LANDMARKS. 



the Kraal. In the evening I explained 1 Peter, chap. i. 
Africo remarked : " Every thing you say to us is true • but 
we are a queer people." 2 I said : " The Saviour will grant 
you all the grace you need, if you come to Him in faith." 

November — To-day I received a visit from a widow 
and her son, both from Dragerstein (a village not far from 
the Cape of Good Hope;) and from the wheelwright, 3 who 
had been here before. During our conversation I was led to 
speak first of the brute creation ; second, of the wretched con- 
dition of man ; third, of the Saviour's love in assuming the 
form of man and in dying on the cross, and shedding His 
blood for the redemption of all mankind; fourth, and that 
all those who will not believe in Christ and accept His merits 
have no part in this salvation, but remain accursed forever. 

They desired to be present when I taught my people, after 
which they went their way. The wheelwright remained with 
me ; and I expounded to him the way of God more perfectly. 
In the evening I explained the 34th Psalm. 

November 26. — To-day I went out w r ith my people to work. 
I spoke to Africo about the miracles which Christ wrought ; 
after which, I corrected three boys with the rod, who had 
been running around during the night. 

November 27. — I visited my neighbor, and asked him how 
he did ? He said : " I am doing a little better." I spoke to 
him of the blood of the Lamb, which is the great ransom- 
price paid for the world's salvation. I then showed him the 
fifth of Count Zinzendorf's discourses held in Berlin in 1738, 
on the words " Secured and Delivered " (Erworben and ge- 
wonnen.) He set out for home, in the morning. 

None of my people came to instruction. To-day I explained 
the third chapter of Eomans. 

November 30. — In the morning I taught school; and in 
the afternoon I worked with my people at our threshing-floor. 
I spoke with Africo, how we ought to redeem our precious 
time in seeking by the grace of God to become men who are 
created anew after the image of God." He said : " I believe 
you." 

December 1, 1739. — In the evening Sister von Printz came 
home. She visited me and said: "I have not been sufli- 
cientlv watchful." I said: "What have you done ? " She 
replied : " I have danced, and stopped praying." I said : 



2 AVir sind doch em wunderliches Yolk. 

3 Germanice " "Wagner." 



DIAEY OF GEOKGE SCHMIDT. 



225 



" What harm does that do me ? When you are with us 
you seem to lend an ear to the Saviour ; but as soon as you 
go to the Kraal, you do what you said you did. If you 
think that it is mere idle play to serve Christ, and that danc- 
ing is better, you will some day find out your mistake." She 
then went home. 

William and Mose came to see me. I asked them where 
they had been staying so long ? They said : " At the Kraal." 
I said : " You folks act very badly. You do not treat me as 
an honest man ought to be treated. When you went off to 
the Kraal you said that you would return soon ; and now I 
hear that you have been going from one Kraal to another. 
You have stayed away a long time. I have often told you 
that those of you who do not obey the Saviour need but say 
so, and you are at liberty any day to go whithersoever 
you want to go." They gave me no answer and went home. 
In the evening I held a service. William and Mose were 
present. 

December 3. — In the afternoon Sister von Printz came to 
me with her book and said : " I can not obey the Saviour." 
I said : " The reason is because you would rather believe 
what the Devil tells you than what Christ says ; and, conse- 
quently, as you believe, so will it be done unto you. If you 
do not desire to learn any longer out of this book just leave 
it here, and go your own way" — which, accordingly, she did. 

December 7. — I had a visit from a farmer and his son who 
happened to be traveling by our place. 

December 9. — We trod out some of our barley with horses. 

December 10.— I had a letter from Adam Hendel, Middle- 
borough. 

December 12. — Early in the morning after prayers William 
and Mose called and told me that they were going to the 
Kraal. I asked them what they wanted to do there ? Wil- 
liam said he had a notion to get himself a wife there ; and 
Mose said he wanted to go along with him. I said : " You 
well know what advice I gave you long ago, namely, that you 
ought, first of all, learn to know the Saviour's love in the 
pardon of your sins. If I knew you to be Christians I 
would have less objection to your going there." I had told 
them some time ago that unless they came to Christ I- did not 
wish to meddle with any of their outward affairs ; they might 
do as they pleased. 

In the afternoon I was taken ill with a severe pain in my 
breast. Africo likewise took sick. 
15 



226 



OLD LANDMARKS. 



December 13. — I felt a little better and held a service. I 
sharply reprimanded my people for their slothfulness in learn- 
ing their lessons. 

December 1£. — After the lesson-hour I had the remainder 
of our corn trodden out. AVe call it corn — but with you it 
is wheat. Most of our bread is baked of wheat flour. * Thev 
have mills near the Cape and grind the wheat fine; but many 
grind it by hand. 

In the afternoon I spoke to my people while they were at 
work on the threshing-floor about the " grain of wheat," of 
which the Saviour spoke. (John xii, 24.) 

December 15. — I did not teach to-day, as my people had to 
work in the garden. I went out into the mountains to gather 
wood, but came home without any. 

December 18. — A Hottentot came to Africo from the Kraal 
and said that the Bushmen (Robber-Hottentots) had taken 
their cattle, and asked for help to recover them. Africo and 
Kyb went with him on horseback. The others remained 
with me and attended instruction. In the afternoon I heard 
loud yelling and laughter among the boys in the strawhuts. 
I went there to reprimand them ; but there sat Matthes, 
Bubbe and Dukker, and shot off arrows, which the boys ran 
and fetched back to them. I reproved the men for being the 
cause of all this noise. Matthes answered : " Yes, it is our 
fault." 

December 20. — Africo returned home after the cattle had 
been recovered from the Bushmen. There was an engage- 
ment — in which eight Hottentots from the Kraals were 
wounded ; two of whom have since died. 

December 23. — After school I helped to thresh out barley. 
At noon a farmer came up on horseback on his way to a vil- 
lage. I spoke to him about Christ and the way of salvation. 
I made inquiries of him about the Caffirs, among whom he 
told me he had been twice. I asked him about their mode of 
life? He said, 1. That they were far more industrious than 
the Hottentots about here. They sowed a different kind of 
grain and cultivated gardens. 2. They were not of a nomadic 
disposition, moving from one place to another. They lived 
in huts and remained permanently in one place. 3. They are 
very numerous and 4. own much cattle. 5. They are quick- 
witted, but very immoral and shameless, most of them going 
about in a nude state. 6. Their language is different from 
the Hottentot — having no lingual sounds. 7. They are a 
merry people and dance every evening before they go to bed. 



DIARY OF GEORGE SCHMIDT. 



227 



I asked him about the road which leads to this people. 
They told me that there was a good wagon-road ; but also 
several rivers, which, when swollen by the rains, might cause 
a detention of four or five weeks, before they get shallow 
enough to cross. Many Hottentots and Bushmeu live along 
this route. The Caffir country he said is about one hundred 
miles from the Cape of Good Hope. My heart leaped within 
me with joy at this intelligence ! 

He remained with me three hours and then traveled on. 
In the evening I expounded Matt. xxiv. 

December 28. — A man came to me from the post on horse- 
back, and said that the Corporal had returned from the Cape, 
very weak and sick and wished to see me. I got myself in 
readiness, and, having called my people together and prayed 
with them, rode off with the messenger. All along our jour- 
ney I spoke to my companion about Christ and Him cruci- 
fied. As we approached the station he said that my words 
concerning Christ had made the journey seem quite short to 
him. We arrived about midnight. When the Corporal saw 
me he began to weep, and said he was very glad I had come. 
I asked him how he had fared on his journey from the Cape? 
He answered : " Whenever I think of the mercy, which the 
Lord showed me on my journey in my extremely weak condi- 
tion I can not refrain from weeping. I will no longer keep 
my mind filled with worldly things ; but I will set my affec- 
tions on Christ, and pray to him to do with me whatsoever 
seemeth good in His sight. He also said it had recently 
become clear to him that man can be saved only through the 
meritorious blood of Jesus Christ. I remained with him all 
night. 

December *29. — I read to him the Count's Second Discourse, 
on the Second Article. (Berlin Discourses, 1738.) Before I 
left him, I assured him, that the Lord will fulfill all His 
gracious promises to him. On my way home I visited my 
neighbor. 

December 30. — Two Hottentots came from the Kraal and 
asked leave to drive their cattle on our ground. I said : 
" You folks have hitherto utterly refused to come to Christ, 
though you have the best opportunity of doing so ; and now 
the Saviour chastises you for your neglect by allowing the 
Bushmen to rob and annoy you ; but if you will come to 
Christ He is able to deliver you out of the hands of your ene- 
mies, for He has all power in heaven and on earth." 

February 15, 171fi, — The Corporal, having lingered for 



228 



OLD LANDMARKS. 



many weeks, was very low to-day. He took leave of me 
and the soldier who attended him, and then, for a time be- 
came delirious. When the paroxysm was over, he exclaimed : 
" Jesus, thou art mine and wilt be mine forever." I began 
to sing : " O days of solid happiness," 4 etc. Whilst I was 
singing, he raised himself up and then fell back again. After 
I had finished the hymn, he spoke no more, and went to his 
Saviour. I was alone with him when he died. The soldiers 
then asked me, to write down a list of all his clothing, which 
I did. 

February 16. — A grave was dug near the post. My neigh- 
bor and the wheel-wright attended the funeral. At 12 M. 
I followed the coffin to the grave, together with eighteen 
soldiers. The latter fired of their guns into the grave. We 
then returned to the post, where I preached Jesus and Him 
crucified, to a congregation composed of people from various 
Christian denominations. 

July 11. — In the evening, Africo and some others went to 
the river in order to shoot a walrus or sea-cow. 

July 12. — They returned and reported that they had killed 
the walrus, but failed to get it, as it had gone down under the 
water. 

July 13. — Several went to the river to seek the animal, and 
at last discovered it lying dead on the opposite bank. 

July 14,. — I ordered my men to take an ox-cart, and 
mounting a horse, I went with them to get the walrus. When 
we reached the place, opposite to where the animal lay, I told 
Janke Tik to swim across the river, and to fasten ropes to it; 
with which we soon pulled it over to our side. The walrus 
is as large as a Polish ox, only it had more flesh and fat, 
(Speck) and a hide as thick as a man's finger. It is as smooth 
as a fish, has short legs, and an enormous? head. The mouth 
is two spans in width, and has two large teeth sixteen inches 
long, etc. We spent the whole day in cutting it up and 
hauling it home in our cart. 

September 30. — Several Hottentots attended school, but 
before I was done with them, the Corporal came and told me 
that a certain lady with her retinue had desired to visit me, 
but were unable to cross the river. The Corporal and my- 
self, immediately rode over to see her. There were seven 
persons present, representing three different (European) 
Churches. Towards evening I spoke to them on religious 



4 O susser Stand, O selig's Leben. 



DIARY OF GEORGE SCHMIDT. 



229 



matters [which Schmidt invariably did with every European 
whom he met in those regions]. I spoke somewhat about 
their Established Churches at home and remarked, that many 
belong to them, who call themselves Christians, and yet do 
not know what faith is. I then explained to them the nature 
of true faith. " The Saviour desires,' 7 I said, " to have all 
men saved, and to this end, He has obtained an eternal redemp- 
tion for man, by shedding His blood for them, on the cross, 
and that now grace and mercy are offered to all men, every- 
where. He wdio desires to be saved, must believe and bow 
down before the Saviour, and pray for grace, whether he be a 
king or beggar, learned or unlearned." On another occasion, 
Schmidt said to a government officer, or Landrost, that the 
sufferings and death of the Saviour, will avail those w T ho 
continue in sin, just as little as proffered liberty will a 
prisoner who refuses to leave his jail. 

The Corporal thereupon remarked that, " If all men were 
like the Apostles, the world could not exist." I asked him, 
" Why so ? Are those who know the Saviour, unwilling 
and unable to do their duty to God and man ? " He gave 
me no answer to this. 

October 5. — For some time past, my people attend school 
regularly. They also work for me, as well as for themselves. 
To-day I planted tobacco. [On the 8th of July Schmidt had 
planted some vines.] 

October 17. — I spoke w 7 ith my neighbor, who had staid over 
night with me, on the happiness of Christ's own people ; and 
how they are delivered from the fear of death. Before he left, 
I kneeled dow r n with him in prayer. 

Schmidt closes his diary, with the following statement of 
facts and figures. 

1. Early in the morning I read the Scriptures. These 
readings are attended, principally by (white) herdsmen. 

2. Then there is school, but it does not continue long, as my 
black learners are not overfond of study and very dull. I must 
often repeat a word two or three times, before they are able 
to pronounce it. We need not wonder at this, for very few 
of them understand German ; and yet it is important that they 
should learn to understand what is spoken in our services. 

3. Evening worship lasts only three quarters of an hour. 
Before they attend prayers in the morning, they bend their 
knees and pray from the heart (not from the book) as well as 
they are able : 1. The men in two classes apart. 2. The 



230 



OLD LANDMARKS. 



women in two classes. 3. The boys in two classes, (Bunker 
who is a full-grown lad, is among the latter). 4. The girls 
in one class. In this way they pray together. The same 
order is observed before the evening service. The total sum 
of my people is thirty-two, namely nine men and one lad, 
(ein Pursch) ; ten women, five girls, and seven boys. Fifteen 
of these read the Testament. 

0 thou beloved and elect Church of God, my dear brethren 
and sisters, think often of me, and of my poor people, and let 
your supplications go up without ceasing to the Throne of His 
Majesty, that He may crown His work with mercy. In conclu- 
sion I would inform you, that I am still quite alone among the 
Hottentots, and have no assistant, much as I desire to have one. 
Let every thing that hath breath, praise the Lord. Hallelujah ! 

1 send you many heartfelt greetings, and remain yours, 
most unworthily, George Schmidt. 

Sergeant's River, Africa, November 8, 1740. 

LETTER OF GEORGE SCHMIDT TO COUNT ZLN'ZEXDORF. 4 

My Beloved Brother L. 

I salute you with all the love of a full heart. First of all, 
let me thank you for your kind wishes. May the dear Lord 
fulfill in me all the good pleasure of His goodness, according 
to your loving desire and prayer in my behalf. On my part 
I pray that Christ and all the riches of His grace may be 
with you and your whole house. Amen. 

You will have learned from my first letter, that my mind 
was bent on visiting you, for a short time ; but you will have 
seen in a later communication, that I desire, by the grace of 
God, to tarry here at least four years longer. May I beg you 
to send me the reports of your prayer-days ; I would respect- 
fully beseech the copyists to write plainer than hitherto. 

My dear brother, I have another favor to ask of you. 
Having recently baptized five persons, as you have been in- 
formed by my last diary, I am anxious to teach them how to 
sing. I have a Hollandish (Dutch) hymn-book ; but I wish 
that some of our German hymns might be translated into 
Dutch, and a number of copies be sent to me. I beg you, 
dear brother, to speak to the other brethren about this, and 
let me know in your next, whether it can be done. 

As to my circumstances, and what my feelings may be, in 
spite of having been left here, to keep for nearly five years, 
this forlorn and lonely charge, without having had any relief 



4 Biidingisclie Samnilungen, Vol. II, p. GS2. 



GEORGE SCHMIDT TO COUNT ZINZENDORF. 231 



or aid, you well know, that they are none other than he must 
have, who has sworn allegiance, and plighted his troth to his 
Lord, to endure unto the end, and never to yield to His enemies. 
Such is my soul's determination, to-day ; and, by the grace of 
God, ever shall be. The Lord has committed much to me. He 
is faithful, who has promised and will do it. I stand beneath 
the bloody banner of the Saviour's cross, will keep the charge 
of the Lord to the end, even as I have vowed ; for He knows, 
that there is nothing on earth, which I desire besides Him. 
Neither do I count my life dear unto myself. As long as my 
feet can carry me, I desire no ease and rest for my flesh. I am 
willing to forego all rest, until I have reached the life beyond ; 
and will continue to fight the good fight of faith until then. To 
me to live is Christ, and to die is gain. I believe that God has 
appointed all my ways, and that my times are in His hands. 

My beloved brother, I entreat you to use your influence 
with the brethren, (N. B. as far as the Lord permits you so 
to do), that I may have an assistant sent me. I love you all 
tenderly, ye brethren and sisters mine, and pray that you may 
live in constant communion with your Heavenly Bridegroom, 
and that the Holy Blood which flowed from the wounds of 
Jesus, may cleanse us all from day to day. I beg you to 
convey my greetings to the Church (in Europe), and also to 
that in A. (America); and to all the churches, which are 
planted on the blood of J esus. 

My beloved brother : I greet you all from my inmost soul, 
and commend you to the tender mercies of the Lamb who 
was slain ; and remain your affectionate, though unworthy, 
brother and fellow soldier beneath the banner of the cross. 

George Schmidt. 

Sergeant's Eiver, Africa, May 15, 1742. 

Note. — George Schmidt was recalled to Germany in 1742, 
after a faithful service among the Hottentots of six years. 
This mission was renewed in 1792. " On his return home, 
Schmidt for a season engaged in evangelistic labors in Silesia; 
and then retired to Niesky, near Herrnhut, Saxony. He 
supported himself as a day-laborer ; and finally as a sexton 
and grave-digger. Seventy-years of age, he attended divine 
service one day, (Aug. 1, 1785); worked in his garden the 
next morning for a while ; went to his little room to pray in 
private, as usual for South Africa ; and at noon, was in Para- 
dise. Like Livingstone, he died upon his knees/' 5 



Thompson's Moravian Missions, pp. 365-366. 



CHAPTER XXXV. 



CONCLUSION. 

The original doctrines and practices of the Renewed Church 
of the Brethren were well maintained during the first half of 
the past century. Gradually, however, as new generations 
took the places of the old, and as children cannot inherit the 
piety of their fathers as they may their estates, the same fate 
overtook this truly apostolic Church, as that of the seven 
churches of Asia Minor, that of Philadelphia not excepted. 
(Rev. ii and iii.) The primitive Brethren of 1727 to 1747, 
were fully aware, and oftentimes reminded each other in 
synods and in sermons of the fact, that the fruits of the most 
powerful awakenings scarcely ever endure over fifty years ; 
unless indeed the word of the cross continues to be so preached 
that conversions take place ; and unless special care is taken 
of awakened souls and a salutary discipline exercised. The 
Lord, however, arises and maintains His own cause by send- 
ing, again and again, powerful and extensive revivals and re- 
freshings from His presence upon every succeeding generation. 
" The gates of hell shall not prevail against Christ's Church." 
(Matt, xvi, 18.) In the second half of the last century the 
cardinal, or in modern parlance, the grand pivotal doctrine of 
a present inward assurance of blood-bought pardon, was not 
heeded, or not preached, as constantly and as incisively as it 
once was. The Church, moreover, gradually relapsed into the 
old State-Church fallacy of birth-right membership, 1 infant 



1 On this subject the founders of the Eenewed Church of the Brethren 
held the following views : " Our children are not children of God, and there- 
fore not members of our Church, merelv because thev are our children, and 

(232) 



CONCLUSION. 



233 



baptism and its ratification by " confirmation/' being the 
initiatory rites. The conversion of its members was either 
taken for granted, or not sufficiently insisted on ; on the plea, 
that they hear the Gospel from their youth up, and enjoy in 
the bosom of the Church, 2 every opportunity to be built up 
in the faith. But true religion, i. e., personal communion 
with Christ, cannot be transmitted from one generation to the 
next, like blood, by artificial transfusion from one body into 
the vascular system of another, and move forward on the same 
plane to the end of time. Each individual and each genera- 
tion, must begin religious life in the same way, and at the same 
point ; and that point is : a personal and experimental know- 
ledge of salvation by the remission of sins. This momentous 
experience can alone lift men, individually and collectively, to 
the same plane of vital Christianity. If justification is the 



have been begotten and born of us ; but if they are received as members, it is 
because they have obtained like precious faith with ourselves, and have ex- 
perienced the same grace which we have experienced. If they grow up 
and have not Christ in their hearts, and if the Spirit that is in our Church 
(the Holy Ghost) is not in them, they are not regarded as members (Rom. 
viii, 9); lest we fall into the fatal error of other churches, who maintain a 
natural succession of church-membership by the right of birth ; and hold 
that children inherit their father's church, just as they do his estate. This 
is a thing that we cannot do, nor will we ever do so. (?) This is & funda- 
mental principle of our Church ; and if we do not hold fast to it, the Mora- 
vian Church, will in the course of time go to ruin." The original German 
of the above is as follows : " Unsere Kinder sind darum nicht Kinder 
Gottes, darum nicht von unserer Religion, weil sie unsere Kinder, und von 
uns gezeugt und geboren sind, sondern weil sie eben denselben theuren 
Glauben haben, den wir haben ; weil sie eben die Gnacle haben die wir 
haben. Wenn sie aufvvachsen, und haben den Heiland nicht im Herzen, 
haben die Sache nicht, die die Gemeine hat, so werden sie auch nicht dazu 
gerechnet ; damit wir nicht in das Yerderben aller andern Kirchen fallen, die 
eine leibliche Succession aus der Kirche machen : wie man des Yaters Gut 
erbt, so erbt man auch des Yaters Kirche. Das konnen wir nicht, und 
werdens auch nicht konnen. Das ist ein Grundsatz unserer Gemeine ; und 
wenn der nicht gehalten wird, so geht die Gemeine zu Grunde mit der 
Zeit." Siehe Ausziige aus Zinzendorf s Reden iiber die Yier Evangelien, 
John i, 13. 

2 Much depends on the nature, and especially on the temperature of this 
"bosom," whether it be hot or cold or lukewarm. (Rev. iii, 15, 16.) 



234 



OLD LANDMAKKS. 



beginning of the new life in Christ, is it not a fallacy, nay, an 
absurdity to deny, as many do, that it is instantaneous f Can 
there be a gradual beginning? There may be a gradual 
approach to a door, (John x, 9); but the actual entrance takes 
place in a moment. There is twilight before sunrise; but 
there is a point of time, when the sun appears above the 
horizon. Where did that man study theology, who insists, 
that justification is a gradual work, as though the sins and 
offenses, of which he and his neighbors drag behind them so 
long and black a catalogue, were taken away piecemeal, i. e. 
gradually, one by one, until after a life-long torture of fear 
and pain, the last remnant is removed in the hour and article 
of death? Men should above all things remember, that there 
is but one sin for which men are damned, namely that of not 
believing in Christ, and coming to Him ; and that, when this 
one sin is forgiven, all is forgiven, and at once. ei He 
speaks, and it is done; He commands, and it stands fast.' 7 
(Ps. XXX, 3.) 

If the Brethren, at any time, entertained the fond idea 
that the true life which once prevailed in their Church can be 
communicated to succeeding generations by means of liturgi- 
cal forms, they did so sincerely and honestly. Since the year 
1742 the Church had become very liturgical; but almost 
simultaneously prayer, class, and experience meetings, once so 
highly prized, fell into disuse. 

The spirit of this world, seeing this opening, soon slipped 
in, and in the course of time personal religion had waned to 
that degree, that at a Synod, held at Barby, Germany, in the 
year 1775, Bishop Johannes von Watte ville, Praeses, with the 
concurrence of the entire Synod, felt constrained to use the 
following language : " If all our brethren and sisters in the 
different divisions and choirs truly loved the Lord they would 
gladly attend class and band meetings; yea more, they would 
earnestly urge their re-introduction, and pray to God to cause 
His grace and blessing to rest upon them as of old." 3 



3 See " Life of Johannes von Watteville," by Dr. J. F. W. Hitter, p. 417. 



CONCLUSION. 



235 



Our Synods may recommend and even " enact" many things ; 
but they can never legislate class meetings into existence, nor 
can Elders' Conferences (provincial or local) nor pastors bring 
them about, unless ministers and people are " filled with the 
Spirit/' and see eye to eye. Were the Methodists and other 
spiritually-minded churches, to abandon their class and ex- 
perience meetings they would soon be shorn of their strength, 
and be like other men, who suffer their minds to be " beguiled 
and corrupted from the simplicity that is in Christ." (2 Cor. 
xi, 3.) They would soon become " subject to ordinances and 
will-worship after the commandments and doctrines of man," 
(Col. ii, 20-23,) and supplant the loss of true heart-religion 
by a return to the beggarly elements of cold and dead formal- 
ism. (Gal. iv, 9.) Read and ponder in this connection 
Rev. xvii. 

Although the force of the true life, which prevailed in 1727 
and several decades after, has not yet been entirely spent ; yet 
if the present were confronted with the glorious past, would 
it not compare with the latter, as a specter with a real body, 
or, as a ghastly photograph of a corpse with its all -beautiful 
living original ? 4 

I hope not to be considered presumptuous, if iu this connec- 
tion I use the language of the Rev. F. W. Koelbing, in the 
closing sentence of his preface to Baron Ludwig Carl von 
Schrau ten bach's treatise on " Count Zinzendorf and his 
Times," to wit : 

" Those members of the Moravian Church who read this 
description of its primitive days will find therein much occa- 
sion for serious reflection, and for wholesome comparison of 
the present time with the past. They will not lay this book 
aside without feeling called upon to humble themselves before 
God. The Lord, through this book, admonishes them to 
remember from whence they are fallen and to repent and do 
the first works. Let us respond to this call and ever pray : 



* " Viele Gemeinen in der Christenheit, sind simulacra (portraits) einer 
Kirchen-Leiche ; keine Leiber." See London Discourses by Zinzendorf, 
1753, p. 211. 



236 



OLD LANDMARKS. 



{ Turn thou us unto thee, O Lord, and we shall be turned ; 
renew our days as of old ! ' " (Lam. Jeremiah v, 21.) 

I also beg leave to quote from Bishop A. C. Hasse's 
Memorial Pamphlet, November 10, 1867, p. 37, the following 
impresssive words : 

" Forms and customs are relatively nothing ; but the spirit 
which pervades and characterizes an ecclesiastical brother- 
hood is everything. If we, in any wise, have not our fathers' 
mind, and have fallen from our first estate — if we are not 
doing our Father's works, let us cry unceasingly to God till it 
please Him to make us like unto them." 

The prayer, " Renew our days as of old," is frequently 
offered up in the German, English and American churches of 
the Brethren, and with peculiar fervency on the Festival of the 
Thirteenth of August, when the great revival at Herrnhut in 
1727, is annually commemorated ! It is well that this festival 
is still observed. I have it from the lips of a Moravian 
minister, who is still living, 5 that a great revival grew out of 
the celebration of this day in his congregation, resulting in the 
conversion of many souls. 

May the above Jeremiad, about returning to God, and 
having our days renewed " as of old/' continue to recur, an- 
nually, in every festive homily and prayer until it becomes a 
daily and fervent petition. 

But when men pray they should do so with the spirit and 
with the understanding. They ought to know what they are 
praying for, and should actually desire to have the things for 
which they pray, and not be alarmed if they receive a gracious 
answer. Some have a chronic dread of revivals of religion. 
Let such cry to God for their own souls; until, through a 
blessed experience of pardoning grace, they are brought into 
sympathy with the work of God's Holy Spirit in the souls of 
other men. 

Such times of refreshing from above are the happiest sea- 



b The Eev. C. L. Eights, who was then pastor at Friedland, N. C. He is 
now President of the Provincial Elders' Conference in North Carolina. 



CONCLUSION. 



237 



sons of a true minister's life ; notwithstanding that they are 
times of great anxiety of mind and of severe labor. Paul 
" travailed in birth again," for his little children until Christ 
was formed in them." (Gal. iv, 18. 19.) 

A renewal of " the days as they were of old," implies : 

1. Earnest and effectual 'preaching of remission of sins in 
the Name of Jesus by men who are filled with the Holy 
Ghost, and who can testify from their own personal experience 
that the blood of Christ cleanseth from all sin ; and that all 
those who preach another gospel are accounted false teachers 
and deceivers of souls, and put far away from Christ's people. 
(See Litany, p. 4, American Edition.) 

2. A ivise and tender care of newly awakened souls, by men 
w r ho know how to sympathize with them, and who do not, 
like the priest and the Levite (Luke x, 31, 32,) pass by on 
the other side without helping their wounded and half-dead 
brother ; and who say, like Cain : " Am I my brother's 
keeper ? " Domiciliary visits, though they may, from year to 
year be counted by the hundreds, amount to very little, unless 
the people are spoken with individually about the state of 
their souls. The specious plea that the Lord Himself, secretly 
and gradually, carries on His own work in the hearts of men 
is a very weak defense against a charge of omission and 
neglect in this respect. But amends are made for all short- 
comings by visiting the sick, administering the consolations 
of religion to the dying, and delivering funeral sermons, 
which serve to cover with the mantle of charity the wretched 
past. Dead men should, of course, be spoken of either with 
charity or not at all. But if eulogies are a criterion of beati- 
fication, 6 Universalism has its way. 

3. A return to the old practice of not receiving any into full 
communion, who have not a full assurance that their sins are 



6 Beatification, in the Roman Catholic Church, is an act of the Pope, by 
which he declares a person beatified or blessed after death. This is the 
first step toward canonization, or the raising of one to the dignity of a 
saint. — Webster. 



238 



OLD LANDMARKS. 



forgiven. On this head, the " Results " of a Synod held at 
Bethlehem, Pa., April 26-29, in 1764, Bishop Peter Bohler 
presiding, contains the following authoritative sentence : " The 
forgiveness of sins is the beginning, and lies at the founda- 
tion of our brotherhood. No one should rest until he is 
certain that all his sins are forgiven. It is, indeed, a most 
wretched and miserable thing to belong to the Brethren's 
Church, without enjoying in the heart forgiveness, life and 
happiness. This matter should be inculcated at all times, and 
everywhere." 7 

4. A burning desire to preach the Gospel to every creature, 
and the apostolic gift of effecting immediate conversions, (See 
p. 112,) coupled with patient watching and waiting for souls. 
By this latter gift is meant the power which the Apostles re- 
ceived on Pentecost, when the Holy Ghost came upon them, 
and made the efficient witnesses for Christ. Under the influ- 
ence of this gift the Brethren adopted every means in their 
power to effect the great object for which Christ shed His 
blood, namely the immediate salvation of souls. Special 
Gospel services were commenced at Herrnhut July 2, 1727, 
and protracted from day to day throughout the remainder of 
that year, and still longer ; during which precious season of 
revival many souls were converted to God. The details of 
the wonderful work of grace are related in the second part 
of this volume. 

Oh Lord! Renew our days as of old! 

5. A return of spiritual, numerical, and financial prosperity 
is sure to result from an answer to this prayer, unless it be 
neutralized by a practical refusal to do with one's might, 
whatsoever the hand findeth to do. 



7 Die Vergebung der Siinden ist der Anfang und Grand unserer Briider- 
schaft. Niemand sollte ruhig seyn, bis er der Vergebung der Siinden 
gewiss ware. Denn das ware ja ein grosser Jammer, sich zur Gemeine zu 
lialten ; und doch nicht Vergebung der Siinden, Leben und Seligkeit zu 
haben. Daher sollte diese Materie fein oft und allenthalben inculcirt 
werden. 



CONCLUSION. 



239 



There is a promise to the above effect, which may be ob- 
tained by faith, to wit: Seek ye first the kingdom of God, and 
His righteousness, and all these things shall be added unto 
you. (Matt, vi, 33.) 

The fulfillment of this promise has been amply illustrated in 
the deep religious experience, and the mighty triumphs on 
home and foreign soil, of that whilom holy and apostolic 
Moravian witness-cloud. 

A Moravian who acquaints himself with the old landmarks 
of his denomination, and establishes himself, through grace, 
on its Scriptural and Apostolic principles, places himself in a 
right position before God and man. Such an one is alone 
entitled to the name of a Moravian brother. Let every one, 
therefore, examine his own foundation ; and, if he finds it to 
be sand, let him lay a new foundation of repentance from 
dead works, and of faith toward God. 

Count Zinzendorf, during the last year of his life (1760) ; 
saw that the spiritual life of the Church was in jeopardy. 
Many had crept in w T ho had not passed through the experi- 
ence and discipline of its founders. Filled with mortal 
grief at this discovery, he earnestly besought the Church to 
return to the doctrine and practice, prevalent about the year 
1730-34. 8 

It is with the same desire in behalf of the Church of my 
affection, that I have endeavored, in spem contra spem, (hoping 
against hope) to point out as best I could, the old landmarks 
of Moravian faith and practice. 

A few more words and I will close. 

Jerusalem's first temple was destroyed by Nebuchadnezzar, 
King of Babylon. After Israel's return from the rivers of 
Babylon, where they had, for many years, sat down and wept, 
and refused to sing the Lord's song in a strange land, a 
second temple was built in the days of King Artaxerxes and 
of Ezra the Priest. This was the temple of which Haggai 
prophesied, that " the glory of this latter house shall be greater 



See Croeger's History, Vol. II, pp. 263, 377, 



240 



OLD LANDMARKS. 



than of the former " (ch. ii, 9); for, after its renovation by 
Herod, Christ came, and stood in the courts thereof. 

Similarly, a spiritual temple — the Unitas Fratrum — was 
founded in Bohemia, in 1457 ; and was in the course of time, 
destroyed, also by Babylon. (Rev. xviii, 5.) It was rebuilt 
at Herrnhut, Saxony, during the Great Revival of 1 727 ; and 
the glory of this latter house, was also greater than of the 
former. Does the simile end here ? If the mutilated remains 
of Jerusalem's second temple needed renovation in Herod's 
time, the Renewed Unitas Fratrum of 1727 needs it no less 
at this time. If any marvel at this, and ask : " How can 
this be done?" (John iii, 9.) The Holy Scriptures and 
Moravian history answer : With God nothing shall be 

IMPOSSIBLE. 



